THE CHRISTADELPHIAN WAYMARK

Transcription

1 Set thee up waymarks, make thee high heaps, set thine heart Toward the highway, even the way which thou wentest (Jer 31:21) THE CHRISTADELPHIAN WAYMARK Volume 9 Issue 10 Devoted to the Defence and Proclama on of the Way of Life in Opposi on to the Dogmas of Papal and Protestant Christendom The Trials of Messiah... 2 Tending the Flock... 7 The Mul tude Against God s Truth and People Daniel and the King s Meat Need we Believe in Adam and Eve Faith and Obedience I saw, and behold, a white horse; and he that sat upon him had a bow; and a crown was given unto him: and he went The wisdom that is from above is first pure, then peaceable (Jas 3:17) Earnestly contend for the faith which was once delivered unto the saints (Jude 3) -1-

2 The Trials of Messiah When considering the sacrifice of our Lord Jesus Christ, we find that although he was delivered by the determinate counsel and foreknowledge of God, he was also taken, and by wicked hands crucified and slain (Acts 2:23). Those wicked hands subjected our Master to suffering even before he was nailed to the cross, as he endured the contra iction of sinners against himself (Heb. 12:3). This contradiction of sinners becomes evident from the trials that he was required to stand before six in all, with three trials before the Jewish authorities, and three before the Roman. In this short study, we shall consider each of his trials in turn: 1. BEFORE ANNAS The first of Messiah s trials took place before Annas, as we are informed: the band and the captain and officers of the Jews took Jesus and bound him, and led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year (Jno. 18:12-13). During the course of this trial, our Master was smitten in response to his statement that he had ever taught openly: in secret have I said nothing, and his appeal to his hearers as to what he had taught: And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand (Jno. 18:22). The AV marginal rendering for with the palm of his hand has the alternative with a rod. If this can be sustained from the Greek, it would be in harmony with the testimony of the prophets: Micah, for instance, speaks of how they shall smite the judge of Israel with a rod upon the cheek (Mic. 5:1). Again, Exodus chapter 17 recounts the typical smiting of the Rock, in order to provide water to sustain the people in the desert. He was told to take his rod, and go: Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel (Exo. 17:5-6). And speaking of this, the Apostle informs us: that Rock was Christ (1 Cor. 10:4). Through his being smitten, the water of life proceeds forth to nourish those who would come to him in faith, that they might thirst no more. What is particularly notable is the example of Christ before his accusers, throughout all of his trials. The Apostle Peter alluded to his example in describing how his brethren ought to behave: -2-

3 Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously (1 Pet. 2:21-23). How contrary this is to the self justifying spirit of human nature! Rather than to plead his own cause, or defend himself against those who reviled him, Messiah committed himself to the Only One who will judge righteously. The example of such humility ought to make us consider our own position of trying to justify ourselves before men even when we are in the right side of the situation. 2. BEFORE CAIAPHAS Bringing him before Caiaphas, Annas son in law, who was also a high priest (Luke 3:2), the chief priests sought to discredit our Master, by finding witnesses to testify against him. However, they could find none and they couldn t even find witnesses to lie consistently against him: For many bare false witness against him, but their witness agreed not together. (Mark 14:56). Eventually, there arose certain, and bare false witness against him, saying, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. But even these witnesses couldn t agree together (Mark. 14:57-59). They misquoted and misrepresented what Jesus had taught. What he actually said was: Destroy this temple, and in three days I will raise it up. They would destroy the temple, not he and in any case, he was not speaking of the temple made of stones, but he spake of the temple of his body (Jno. 2:19-21). Again, our Lord did not rail against his accusers, but he held his peace, and answered nothing (Mark 14:61). What a wonderful example of self control and humility! In response to the direct question of Caiaphas Art thou the Christ, the Son of the Blessed? Jesus answered: I am, and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. But the High Priest s response to this declaration was most remarkable: Then the High Priest rent his clothes, and saith, What need we any further witnesses (Mark 14:63). This rending of his clothes was in direct contravention to the Law of Moses, which plainly stated: he that is the high priest among his brethren shall not uncover his head, nor rend his clothes (Lev. 21:10). This demonstrates the underlying motive of Caiaphas, which was not to try Jesus under the principles of the Mosaic Law, but to condemn him at all costs. Making use of the theatrical rending of his clothes, he sought to express horror that someone could make such claims as this man did, so openly. And so, they all condemned him to be guilty of death (Mark 14:64). -3-

4 Just as in his first Trial, when he was smitten with a rod, even so our Master s accusers mistreated him again: some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands (Mark. 14:65). So was fulfilled the spirit of Christ in the prophet, uttered so many years before: I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For Adonai Yahweh will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed (Isa. 50:6-7). 3. BEFORE THE SANHEDRIN Messiah s appearance before the Sanhedrin was his third and final trial before the Jews. As soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council (Sanhedrin), saying, Art thou the Christ? (Lu. 22:66-67). Again, they asked him Art thou then the Son of God. And he said unto them, Ye say that I am. And they said, What need we any further witness? For we ourselves have heard of his own mouth (Lu. 22:70-71). Here, Jesus confession of his divine sonship was used to condemn him, as Jews and Gentiles came together to mock and deride him (cp. Acts 4:27). But in the future, the decree shall go forth to the kings and judges of the earth: serve Yahweh with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. (Psa. 2:11-12). Being brought to recognise who he really is, the rulers of the world shall be compelled to humble themselves before the despised Nazarene, and serve Yahweh with fear before him. 4. BEFORE PILATE Paul, the Lord s chosen Apostle spoke of Christ Jesus, who before Pontus Pilate witnessed a good confession (1 Tim. 6:13). We would do well therefore, to scrutinise what he said, that we might follow his example towards those who would examine us. John chapter 18 describes the trial of Christ before Pilate; when as one writer expressed it, the rulers of two worlds faced each other. The main emphasis of Christ s confession was the things concerning the coming Kingdom: Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king (Jno. 18:36-37). -4-

5 Jesus kingdom is not of this world. All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. (1 Jno. 2:16-17). All that pertains to this world is transient, temporary, and shall pass away. But Christ s kingdom is not of this nature: as the prophet described, it shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever (Dan. 2:44). Here is the emphasis that we can emulate before those who would ask us concerning our position: we seek a kingdom to come, a kingdom that is not of this world, hence we will not fight, or otherwise show allegiance to the kingdoms of men which shall shortly be destroyed. That was our Master s position, and by God s Grace it may also be ours. 5. BEFORE HEROD Luke chapter 23 recounts how that Herod had desired to see Jesus for some time: And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him (Lu. 23:8). Having heard of the signs and miracles that Jesus performed, Herod wanted to see them for himself. But the Master was no showman seeking to please his critics by doing great works, or speaking great words. Herod must have been greatly disappointed, for he saw no miracle, and heard no words: he questioned with him in many words; but he answered him nothing (Lu. 23:9). The Master s adversaries, however, became very vocal in their accusations: the chief priests and scribes stood and vehemently accused him (Lu. 23:10). Here was Jesus response: to remain silent. Again, it was written in the prophets: he was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth (Isa. 53:7). Here is the wise approach to slander, and again we see the spirit of Christ in the Psalmist: They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the -5-

6 day long. But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth are no reproofs (Psa. 38:13-15) The natural instinct when dealing with issues of slander is to defend oneself, to disprove the allegations made yet that is not the way of Christ. Jesus own example was to revile not again, to remain silent, and to commit himself to the Righteous Judge. Receiving no response from the Messiah, Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate (Lu. 23:11). 6. BACK BEFORE PILATE Matthew chapter 27 describes the sixth and final trial of Jesus (verses 13-24), where Pilate listened to the people who asked for Barabbas, and to destroy Jesus (vs 20). His actions are interesting to consider: When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying I am innocent of the blood of this just person: see ye to it (Mat. 27:24). Notice that Pilate recognised that Jesus was a just person. Previously he had referred to him as having no fault at all - and in fact, he said this 5 times during the trials (see Lu. 23:4, 14; Jno. 18:38; 19:4). But he thought that he could absolve himself from any responsibility for having our Master be scourged, and then put to death, by a ceremonial washing of his hands. The allusion (whether conscious or otherwise) is to Psalm 26: I have hated the congregation of evil doers; and will not sit with the wicked. I will wash my hands in innocency: so will I compass thine altar, O Yahweh; that I may publish with the voice of thanksgiving, and tell of all thy wondrous works. (Psa. 26:5-7). The emboldened words comprise the allusion back to this Psalm, but the context is of being separate from the evil doers, and speaking of all the wondrous works of Yahweh which Pilate plainly did not do! The only one who had clean hands was Messiah himself: he that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully (Psa. 24:4). Here was the irony: Pilate was guilty of scourging and crucifying the Son of the Most High, assuming that by a ritual hand-washing ceremony, he would be considered innocent. But Messiah himself had a pure heart, and was the only real innocent man at the trial. -6-

7 We know the events that followed: how that the soldiers stripped the Christ, and put on him a scarlet robe. They placed a crown of thorns upon his head, and mocked him, saying, Hail, king of the Jews, before crucifying him between two malefactors. Even before a verdict had been passed upon our Master, he was smitten and despitefully treated by some means or another in all his trials. But the crown of thorns was necessary, to be substituted for a crown of glory. The humiliation came before exaltation. When we consider the trials of Messiah, we have powerful examples of how we must behave when brought before men, and in our relationships between each other. May his example move us to greater humility and thankfulness for the freedom that we have, that when he comes as king to crown his brethren with the stephanos of victory, we might find a place in his kingdom. Christopher Maddocks Reading: Jeremiah 23: 1-6 Tending the Flock Once more then brethren and sisters, we find our selves gathered together around these emblems of our Heavenly Father s love. Once more we are reminded of the Love of our God, shown too us through the life, death and resurrection of our Lord Jesus Christ. Now the opening verses (1-2) in our Jeremiah reading firstly contain a warning that the prophet levelled against the rulers within the nation, within the ecclesia of his day. Equally our own generation brethren must heed this cautionary wake up call. Jeremiah 23 and verses 1 4 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith Yahweh. Therefore thus saith Yahweh God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith Yahweh. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith Yahweh. But this salutary admonition is followed by a promise (verses 3-4) that our God, the original shepherd will recover the sheep, even Israel here. He will restore them to their land, to full health and to spiritual fruitfulness. In -7-

8 verse four the means of that rehabilitation and reformation is through faithful under shepherds and these conscientious and obedient shepherds will feed the flock of God acceptably. Contrast now Jeremiah 2 and verse 8: The priests said not, Where is Yahweh? and they that handle the law knew me not: the pastors (shepherds) also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. The entire leadership of the nation had rejected our Heavenly Father. They had revolted against the law of our God. They had sought more convenient, pleasurable idols to worship and they followed after worldly gain, after things that do not profit, say s our Heavenly Father through Jeremiah and the sheep were led astray. Jeremiah 10 and verse 21 For the pastors (shepherds) are become brutish, and have not sought Yahweh: therefore they shall not prosper, and all their flocks shall be scattered. Here we learn that the shepherds are brutish or slow and dull hearted to the things of God. Their hearts are far from our Heavenly Father, as Isaiah prophesised, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me. As a result the flock of God in the prophet s day was weak, sick, broken, scattered and destroyed. What of us brethren and sisters as we attend this table of remembrance today? Is it our practice? To ask where is Yahweh? Are we still able to handle, to wield and use skilfully the law of our God to speak into our daily lives? Or are we given in rebellion to our secret transgressions? Are we quietly behind closed doors seeking out the idols of our hearts? Are we walking after gain, seeking things with no eternal profit? Have we become brutish, slow and dull hearted to hear the word of God? Is our hearts far removed from our Heavenly Father, although we still pay lip service with our attendance at the meeting? Have we begun to seek less and less our God less in prayer? -8-

9 So let a man examine himself, and so let him eat of that bread, and drink of that cup? Now in positive contrast we read earlier in Jeremiah three the first prophesy of consolation within the book: Turn with me to Jeremiah 3 and verse 15: I will give you pastors (shepherds) according to mine heart, which shall feed you with knowledge and understanding. Here brethren and sisters then is some definitive exhortation for us all to follow and to emulate. For regardless of our position and gender status within the ecclesia today. Because we are all shepherds in training, being prepared by our lives now to be kings and priests of that glorious age to come. These words apply to us all. For our association one with another in ecclesial life calls us upon all through that fellowship to tend to one another s spiritual and physical needs. Although the key sense is with regards to teaching, it is not exclusively limited to that activity, but by amplification includes the provision of loving care. That teaching and that care was extended through the imparting and modelling of knowledge and understanding. That word knowledge is used exclusively for the knowledge only God has - in other words to us - the revealed word of God. Whereas understanding here is speaking of wisdom, insight and discretion, even the ability to apply that knowledge of God in the circumstances of daily life. Brethren and sisters don t we all need more of that? Don t we all need to spend time in the word of life daily? Imbibing the knowledge contained therein and sucking out of the marrow of its wisdom, insight and discretion through meditating upon those life-giving words. Now keeping in this fifteenth verse of chapter three, we read two things about these shepherds. Firstly the Hebrew here (for shepherd) indicates that these shepherds are principled and it is their habitual behaviour and practice to instruct and to care for others. Then secondly we are immediately informed that they shall feed and tend the flock according to our Heavenly Father s heart. Surely this must be the significant motivation and the high standard of every devoted saints honourable service. Such exemplary qualities are not to be limited to a handful of people given responsibility? Brethren and -9-

10 sisters is this our instinctive practice in imparting care one to another, whether formally or informally? Do we each have this same desire to faithfully nourish and nurture our brethren and sisters in Christ? Indeed brethren and sisters, where is our heart in this matter? Are we really following the heart of God in this? Only in self-examination are we each able to answer for our selves this penetrating question? Let us each one recall we have come to remember the good, the chief, even the great shepherd of the sheep, who through his own blood. Even the blood of the everlasting covenant gave his life for the sheep according to the heart of our heavenly Father! So brother, sister what is the state of our heart in the light of our beloved Master s supreme example, emphasised for us by the emblems before us? Concerning him, do we not read elsewhere: 1st John 3 and verses Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him True shepherds give their lives in their care for the sheep. Of these shepherds we read back in our chapter today, - twenty-three and the fourth verse: And I will set up shepherds over them, which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith Yahweh. Notice carefully brethren and sisters there are three practical outcomes from being properly spiritually fed and lovingly cared for in ecclesial life: The sheep no longer fear The sheep are not dismayed The sheep are not lacking These are the direct results of every brother and sister ministering the word into the lives of the sheep both formally and informally, as they have opportunity or see the need. This is not just the role of elders or of brethren in formal teaching situations. -10-

11 These faithful brethren and sisters are like David, the great ancestor of our lord, who our Heavenly Father raised up, of whom this testimony is recorded. I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. Psalm 78 and verses He chose David also his servant, and took him from the sheepfolds: From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands. Notice the centrality of David s heart in his work caring for not only natural sheep, but also more importantly later for Yahweh s people Israel. That word integrity speaks of a moral pureness and a singleness of purpose that David modelled, as a type of our beloved Master. Two sayings of the Master from Luke s Gospel come to mind with regard to what is recorded of David here in this psalm. He that is faithful in that which is least is faithful also in much: And if ye have not been faithful in that which is another man s, who shall give you that which is your own? But David like our Lord, his greater son had indeed been faithful, so from looking after his father Jesse s sheep, he was given a kingdom of his own. Indeed what of us brethren and sisters, have we been faithful in that, which is least? Look to the emblems before us upon the table, as you consider that thought? So the Psalm continues that David led the people by the skilfulness of his hands, which refers to that understanding, that wisdom, that insight and discretion he gained from his knowledge of the word. So David, as our Lord, were living examples of what our Heavenly Father desires of all those in Christ, especially those who have a duty of care within the ecclesia. Turning back, once more to Jeremiah chapter twenty-three and verse four, where we read, I will set up shepherds over them, which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith Yahweh. Let us recall these three practical outcomes from being properly spiritually fed and lovingly cared for in ecclesial life: The sheep no longer fear The sheep are not dismayed -11-

12 The sheep are not lacking Now sheep are known to be fretful creatures that can be easily paralysed by fear. We likewise, brethren and sisters also suffer with many different fears*. Worries about our children or grandchildren Fear of losing a job Anxiety over our health Concerns in the meeting Relationship angst Financial jitters Retirement fretfulness Such apprehensions are if dwelt upon amounts to idolatry. Because God is not in focus and not trusted, as he should be, the fear reveals that God is not truly sovereign. These inappropriate fears then reveal the gap in our understanding with our hearts and minds, between our faith on one hand and our current reality on the other. Matthew 6 and verses 27, Which of you by taking thought can add one cubit unto his stature? But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. But as this fourth verse indicates to us fear is not the only problem with the sheep, who are not fed or cared for - after our Heavenly Father s own heart. For we read on I will set up shepherds over them, which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith Yahweh. That word translated dismayed, here carries the sense of being either discouraged or broken, crippled. This is a much stronger word than the earlier one fear, dismayed speaks of being fainthearted, small souled and timid in life and faith. 1st Thessalonians 5 and verse 14 Now we exhort you, brethren, comfort the feebleminded. -12-

13 These brethren and sisters, these sheep, need constantly comforted and encouraged. They need other sheep to come alongside them purposely to calm, to console, to strengthen, and to give them an incentive to carry on. This takes time and effort to develop real relationships with these brethren and sisters, it s not something you can do in passing on a Sunday morning or for a few minutes on a weeknight Bible class. That word comfort (1st Thessalonians 5:14) in the Greek is an ongoing command, but it is in what is called the middle voice. Indicating to us that it requires from each one of us a choice to perform it and an acknowledgement that it is a responsibility we must accept in Christ. I have no knowledge if there is anybody here today that is currently injured or discouraged in faith? As we read here in Jeremiah, do we even know one another well enough to know who such brethren and sisters are? * For you should know your ecclesia, as I should know mine? Who will then step up to the crease and accept the responsibility to come alongside and minister to those that maybe in need this way? Isn t this exactly what it means to lay down our lives for the brethren, the sheep? Do we not read of the master, the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many! Turning back, for a final time to Jeremiah chapter twenty-three and verse four, where we read, I will set up shepherds over them, which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith Yahweh. Now this third category in this fourth verse, seems a little obscure in the King James translation. Both Rotherham and the NET Bible give the sense that none of the sheep will be missing from the ecclesia? There will be none lacking, wanting or even lost. All will be present - none will be missing all will be accounted for. If the ecclesial members the other sheep and those in responsibility over them the shepherds care, tend and instruct the flock, after God s own heart. After the example of our Lord, whom we shall shortly remember! For did our Lord not say, a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. Matthew 18 and verses For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that -13-

14 he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. How many can you name brethren and sisters who in your time in the truth have fallen by the wayside or been driven out of the truth and are lost? Like the ecclesia of Jeremiah day, we too in the main have failed in our duties and responsibilities. The sad fact of life is brethren and sisters; fears and anxieties often dominate our lives. As a community we are increasingly finding it difficult to deal with those that are dismayed, because of the nature and pace of modern life. Never mind the utter failure of our body in general to minister in any substantial way to those sheep those who are missing or sadly lost. 1st Peter 5 and verses 2 4 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. We are exhorted here not to serve forcefully seeking to control everything that happens for our benefit, as did that evil shepherd Diotrephes, who loved to have the pre-eminence. For although this passage does exhort specifically elders and shepherds, yet, just as in Jeremiah the general principles apply to us all brethren and sisters in ecclesial life. Colossians 1 and verses And he is the head of the body, the ecclesia: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell; And, having made peace through the blood of his stake, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. Rather brethren and sisters, we are all called upon to be humble ensamples to one another. We are all called upon to serve willingly in whatever capacity we can and volunteer too in the ecclesia. We are all called upon to carry out that service with a ready mind, which is with an eagerness and promptness to perform the work for the Lord. For surely in the light of that -14-

15 which we are to remember in a few moments, this is our reasonable service and worship. Returning to Jeremiah 23 and verse 4-6 And I will set up shepherds over them, which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith Yahweh. Behold, the days come, saith Yahweh, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgement and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, Yahweh OUR RIGHTEOUSNESS. This of course is a prophecy of consolation concerning the age to come, when Israel will be delivered and fully restored to our Heavenly Father. But in the mercy of the Father it will be us, brethren and sisters, which fulfil this wonderful prophecy! So it is incumbent upon us to endeavour to apply ourselves to our shepherding training now, after the example of the good shepherd. So as we come to break bread and to drink wine brethren and sisters. Let us see in this bread the word of life modelled in our Master, which provides for us a fleshed out example of how to apply the word in our own and our brethren s daily lives. Likewise in the wine let us understand the example of the great shepherd of the sheep, who through his blood, even the blood of the everlasting covenant has enabled the God of peace. To make us perfect in every good (shepherding) work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. Wayne Marshall -15-

16 The Multitude Against God s Truth and People The Word of God has been called precious in our hearing this morning. It is truly so. It is more so than we know at our first acquaintance. We discover its value when we wake fully to the actual state of things. Life without it is under a shadow that nothing can dispel. Many people live without discovering the shadow, like rats in a dungeon, but it is there all the same. All knowledge lacks its true interest and interpretation, apart from the meaning imparted to it by the revelation contained in the Bible. We can never read it without getting some guidance if we read it with our eyes open. Guidance is always needful in the darkness that now prevails. Let us take what we get as it comes. Our three readings are alike in one important particular this morning. They contradict the vox populi legend. They show us the mass of people against God, and not on the side of God; and only a very few acceptable with Him. We have Elijah on the summit of Carmel, single-handed against 800 sustained clergy and the great body of the people. We are so accustomed to that as having been a fact that we are liable to miss the lesson. We think of Elijah as a strong-minded and inspired servant of God, and we think not wrongly: but we are apt to leave out the other side supplied by James (v. 17), that He was a man subject to like passions as we are. Had we been there to see him, we should have seen a man who lived by breathing and eating as we do: a man with eyes, nose, mouth, hair, and a form like ourselves: a man who knew the fatigue of conflict with opposition, and the stress of disappointed hopes: for what does he say under the juniper tree? It is enough: now, O, Lord, take away my life, for I am not better than my fathers. Here we have him, then one human being against a multitude the multitude strong in each other s countenance and encouragement, but all wrong: the one man in the right and divinely endorsed by the blinding flash from heaven, consuming the sacrifice and licking up the drenching water that had been poured upon it. In our second reading (about 300 years afterwards) we have the same situation in the case of another prophet. We have Jeremiah in the midst of a turbulent assembly in which brazen-faced women took a prominent part. The assembly were of one mind in the wrong way, and Jeremiah alone maintained the will of God in their midst. There are more details in this -16-

17 case, and we have a complete picture of patriotic character, on which it may be profitable to dwell for a little. Jeremiah had for a good while predicted the downfall of Jerusalem. He said Nebuchadnezzar would come and overthrow the land. The popular prophets opposed his prophecies, and said there would be peace. When Nebuchadnezzar came and settled down with a powerful army before Jerusalem, Jeremiah said to the people, Where are now your prophets that said Nebuchadnezzar would not come? Now that Nebuchadnezzar was come, Jeremiah was instructed to recommend a most unnatural measure of safety. God commanded him to tell the people to go out to Nebuchadnezzar, saying that every one who did so would save his life, while all that remained amongst the defenders of the place would perish. The faithful in the city took the course recommended, but the bulk remained behind the walls and assisted in the defence of the city. The king was evidently impressed with the fulfilment of Jeremiah s words so far, and sent to him for advice. Jeremiah advised him to go out to the king of Babylon, assuring him, by the Word of the Lord, that if he did so it would be well with him and with Jerusalem, but that if he did not, the city would be taken and destroyed by fire. God was bringing his long-threatened judgment on the land, but offered them this way of escape, which in its essence was an opportunity of honouring Him by faith and obedience. Zedekiah hesitated, he said I am afraid of the people. This is a dangerous principle of action. On the whole he preferred to try natural means of escape. He sent an appeal to Egypt whose king sent an army of relief. Hearing of this, Nebuchadnezzar broke up the siege and marched south to meet Pharaoh. The inhabitants then breathed freely again, and thought after all Jeremiah was mistaken. Fresh messages arrived from God, that Nebuchadnezzar would certainly return and that God s purpose against Jerusalem was so fixed that even if the defenders succeeded in repelling the besiegers, and wounding every man of them, the wounded men would rise in the trenches and advance to the assault and carry the place. There was another opportunity for faith, and escape, of which doubtless some would avail themselves. Among others, Jeremiah himself tried to get away into the open country, but was recognised and arrested as he was passing out of the gate of Benjamin; brought before the rulers of the city and cast into prison the worst kind of prison they could put him in a dungeon without sanitary comfort a pit of which the floor was mud and mire deep enough to allow of Jeremiah sinking in it up to the arm-pits. -17-

18 In due time, Nebuchadnezzar, having headed off the Egyptians returns to Jerusalem and resumes the siege. Jeremiah s word is again proved true, and he is taken up out of the pit and put in a more comfortable prison. The siege ends as Jeremiah foretold. The city is taken and burnt to the ground. There are multitudes of slain and multitudes of captives, and trouble of the sorest kind for all concerned. In the settlement made by one of Nebuchadnezzar s captains, the poorest of the people are put under a provincial governor and Jeremiah is left with them to bewail the sorrows of the land. How doth the city sit solitary that was full of people!... She weepeth sore in the night and her tears are on her cheeks; among all her lovers, she hath none to comfort her. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate... her adversaries are the chief; her enemies do prosper, for the Lord hath afflicted her for the multitude of her transgressions. But trouble had not yet touched the lowest bottom. There might have been respite and recovery had the survivors accepted the new order of things and loyally served the king of Babylon. Instead of this, the hand of the assassin upset everything. A member of the royal family, who had fled to a neighbouring country, hearing of a Jewish governor having been placed over Judah, evidently thought he might open the way for his own elevation by getting rid of the said governor. So Ishmael, son of Nethaniah, slew Gedaliah, son of Ahikam. On this, a panic naturally seized the people. They imagined that Nebuchadnezzar, on hearing of the murder of his lieutenant, would be sure to return and wreak vengeance on the miserable remnant of the people that had been left in his charge. Their plan, therefore, was to get away and go down to Egypt, which had shown friendship to them, and which they reckoned would be sure to give them a friendly welcome and a safe asylum from the distractions of war. But before carrying out their plan, they thought they would consult Jeremiah whose words had so signally come to pass. They therefore applied to him, telling him of their ideas, but professing their willingness to be guided entirely by what commands he might receive from the Lord. Jeremiah submitted the matter to God, and in ten days he received an answer, whereupon arose a controversy in which was exemplified that curious perversity which, with the most surface show of reason, contends for an outrageous conclusion. The message was that they were not to go down to Egypt, but to stay where they were. To this, the whole assembly demurred. They were bent on going down to Egypt. There, said they, we shall see no war nor hear the sound of the trumpet nor have hunger of bread. -18-

19 It was natural for them to take this view. But then there was this plain other side: they had the divine assurance: If ye will still abide in this land, then I will build you and not pull you down: and I will plant you and not pluck you up... But if ye say, We will not dwell in this land, neither obey the voice of the Lord our God... then it shall come to pass that the sword that ye feared shall overtake you in the land of Egypt, and the famine whereof ye were afraid, shall follow close after you there in Egypt and there ye shall die. It was a case of natural fear against divine assurance: a case of faith versus unbelief, in which, as usual with Israel, the scale went heavily down in favour of unbelief, alias worldly wisdom. The whole congregation marched to Egypt, taking Jeremiah with them. When they came to the Egyptian frontier, at Tahpanhes, there was another message from the Lord of the most interesting character. Jeremiah was commanded to take large stones and bury them in the presence of the Jews under the brick-work at the entrance of Pharaoh s palace at Tahpanhes: and to say: Behold I will send and take Nebuchadnezzar, the king of Babylon my servant, and I will set his throne upon these stones that I have hid, and he shall spread his royal pavilion over them. Tahpanhes has lately been recovered through the excavations of Mr. Petrie. Pharaoh s palace has been found, and under the paved work about the entrance has been found stones which there seems every reason to believe are the very stones that were buried there by Jeremiah. What Jeremiah said, duly came to pass. Nebuchadnezzar invaded Egypt, encamping at Tahpanhes, and no doubt fixing headquarters on the very spot where the hidden stones lay under the ground. But before the event came to pass, Jeremiah received a further message to the people a sort of last appeal, leading to the controversy already referred to. The people had scattered and settled down quietly in various parts of Egypt and appeared to be getting on. As regards the idolatry and other wickednesses which had brought such calamities on them, though for a moment they had desisted, they had now returned to their old ways under the shadow of Egypt s protection. They were burning incense unto other gods in the land of Egypt (Jer. 44:8). The message that came to them pointed to the desolation that had come upon their own land in fulfilment of the threatenings of the prophets. Ye have seen all the evil that I have brought upon Jerusalem and upon all the cities of Judah: behold, this day they are a desolation and no man dwelleth therein. Because of their wickedness which they have committed -19-

20 to provoke me to anger in that they went to burn incense and to serve other gods... I sent unto you all my servants the prophets, saying, Oh do not this abominable thing that I hate. But they hearkened not nor inclined their ear to turn from their wickedness. Wherefore my fury and mine anger was poured forth and was kindled on the cities of Judah and in the streets of Jerusalem and they are wasted and desolate, as at this day. Therefore now, thus saith the Lord of Hosts, the God of Israel, wherefore commit ye this great evil against your souls... burning incense in the land of Egypt whither ye be gone to dwell? Have ye forgotten the wickedness of your fathers and the wickedness of the kings of Judah and the wickedness of their wives and your own wickedness and the wickedness of your wives? They are not humbled even unto this day neither have they feared nor walked in my law. Nothing could be more forcible or more touching than such an appeal, but how was it received? Not at all in a favourable manner. Jeremiah having apparently convened the people for the purpose of delivering the message, of which these are only quotations, the people at its conclusion said, We will not hearken unto thee. We will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of Heaven and to pour out drink offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem, for then had we plenty of victuals and were well and saw no evil. But since we left off to burn incense to the Queen of Heaven and to pour out drink offerings unto her, we have wanted all things and have been consumed by the sword and by the famine. What could Jeremiah say in response to such a piece of sophistry, but meekly recite the facts as he did, viz., that the plenty that they had before Jerusalem s destruction was not the result of their idolatry, but the consequence of God s long-suffering; and that the trouble they had been in since, was not the effect of their momentary abandonment of idolatry, but of their prolonged indulgence in it during former years. However, his words had no effect. The facts on the face of them could be twisted into harmony with their contention. We often see this ingenious perversity. There is always room for stumbling if people are not sincere in their quest for truth. Truth itself becomes a snare to such. Fearful was the divine rejoinder in this case: Hear the word of the Lord all Judah that dwell in the land of Egypt. Behold I have sworn by My great name, saith the Lord, that My name shall no more be named in the mouth of any man of Judah in all the land of Egypt. Behold, I will watch over them for evil and not for good: and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine until there be an end of them, yet a small number that escape... shall know whose word shall stand, Mine or theirs. -20-

21 This ended Jeremiah s work with them, so far as we have any record. Tradition says he was shortly afterwards murdered by the rebels. God allowed His messengers thus to be prevailed against because of the recompense reserved. The victory is theirs at the last in the most triumphant form. What we have to note is that till that time arrive, it is not the fortune of divine truth to be popular or to have multitude on its side. The time is near for god to show His hand: but it has not yet come, and therefore we have to submit to the experience that has been common from the beginning. The multitude are leagued against the Truth, under influential leadership. It is not possible that they can be brought to listen. Shall we grow weary of the hopeless battle? If we were aiming at a present result, we should not be the brethren of the prophets. We are aiming only at what they aimed at. We are aiming to be faithful to the Truth in our day and generation, and to achieve a place at the last among the chosen of God. Therefore we cannot be discouraged by a whole lifetime of a whole world s opposition To be on God s side is to be on the winning side, however unpromising the appearances may be for the time being. We are on His side in being on the side of His Word. We have His own cheery rallying cry to trust to: They shall know whose word shall stand, Mine or theirs. This was of local application at the time, but it applies wherever God has spoken. The men of Judah living at Tahpanhes, Migdol, and Noph in Egypt found out how bottomless was their sophisticated expectation (that the practice of idolatry would secure their peace in Egypt) when Nebuchadnezzar s army descended like a storm on the country, and spread terror and desolation before them. And so it will be with all who place themselves in antagonism to the revealed will of God. They may nurse their prosperities and congratulate themselves on the peace they are permitted to enjoy for the time being: but God s Word will come to pass and root them out of the land of the living when His salvation will fill the earth with glory. Whenever we hear men glorying against the Truth in any way whether it be patronising, agnostic or the blaspheming atheist, or the inebriate sectarian let us call to mind God s last words to the men of Judah: They shall know whose word shall stand, Mine or theirs. We know how such an issue must end. Every voice that is raised against the Word of God is certain to be hushed in the silence of the dust at last: And as certain it is that the Word of God and all who obey it will be triumphantly established in all the earth in the long-promised and endless coming day of joy. Robert Roberts Seasons of Comfort -21-

22 Daniel and the King s Meat 2 Kings chapter 20 contains a prophecy given to Hezekiah regarding the future of his house and family: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith Yahweh. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon (2 Kings 20:17-18). So it was that the princes of the king s court were to be taken into captivity, and serve in the king of Babylon s palace. This prophecy finds a fulfilment in the case of Daniel and his companions: the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king s seed and of the princes; children in whom there was no blemish, but well favoured and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king s palace, and whom they might teach the learning and tongue of the Chaldeans (Dan. 1:3-4). Daniel then, was taken from the court of the Israelitish king, to serve in the court of the Babylonian king. They were to be taught the learning and tongue of the Chaldeans, to be skilled in the wisdom of Babylon. There is a principle in Scripture, however, that the wisdom of this world is folly in the sight of the Most High God: Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. And again, the Lord knoweth the thoughts of the wise, that they are vain (1 Cor. 3:19-20). And again, Romans speaks of those who professing themselves to be wise, they became fools (Rom. 1:22). This was the type of pseudowisdom that Daniel his friends were compelled to learn. The natural man receiveth not the things of the Spirit of God: for they are foolish unto him: neither can he know them for they are spiritually discerned (1 Cor. 2:14). This being so, the world by wisdom knew not God (1 Cor. 1:21), and the same holds true today. Despite all the intricacies of human advancement of our day, in order to understand the Scriptures, the believers must become like little children (Mat. 18:3) in their teachableness and willingness to learn at the feet of Jesus. This is something lacking in the evolution debates current within the Body: both -22-