Exodus – Chapter 30 – Incense, Laver & Oil of the Altar – 19 February 2015, Anno Domini (Year of our Lord)

  

11 And the LORD spake unto Moses, saying, 12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. (Ex 30:11-12)

The minds of the early people of God were quite primitive in their understanding of God; therefore, it was regarded as necessary to demonstrate His will and way in use of symbols and types. I wonder if the minds of modern men are not also in need of the symbols of Christ in order to better understand? Christ used material objects to reveal truth to His disciples – painted sepulchers full of dead men’s bones in describing the Pharisees (Matt 23:27); the chief cornerstone of the Temple in describing Himself (Matt 21:42); and the Bright and Morning Star (Rev 22:16). He also makes frequent reference to the cross and to the Temple of God (the heart of the believer). Paul also makes reference to symbols in revealing truth: “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.” (2 Tim 2:19-20)

In our reformed worship of God, inwardly, we also use outward forms and symbols to demonstrate that inward truth, i.e., the Lord’s Table, the Candles, the Cross, the Cup, and the Bread of Communion. Such symbols aid us in understanding the deeper spiritual truth represented. As we have studied in Exodus, those symbols, types and metaphors of faith are prominently revealed to us, and to those of the Wilderness.

The Altar of Incense

1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. 2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. 3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 4 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. 5 And thou shalt make the staves of shittim wood, and overlay them with gold. 6 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. (Ex 30:1-6)

We should, from the first, recognize that the Altar of Incense represents our Lord in His intercessory roll for us just as the altar of Burnt Offerings represented Christ as the sacrifice (Cross) that opened the doors of Heaven to admit us (at the gate of the Tabernacle). Shittim wood is similar to iron wood and is indestructible as is our Lord Jesus Christ. The Altar was to be a cubit on all sides which made the top FOUR-SQUARE – meaning that, though Christ is full of grace and mercy, He also is perfectly just. Gold is the metal of greatest value and it depicts sovereignty. This altar is considered part of the Holy of Holies though it stands just outside the Vail. Christ was both man AND God. He saved us in the body of a man. So He stands without the Vail but owns that which is beyond the Vail as well. “And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.” The Mercy Seat AND the Commandments of the Law were satisfied in Christ; however, note that the Mercy Seat is A BOVE the ark of the Testimony (Law). In Christ, Mercy trumps Law. We are able to meet with God only in Christ Jesus!

7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. 9 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD. (Ex 30:7-10)

The Romanizers in the Anglican Church Oxford Movement) have long advocated a weekly (or more often) observance of Holy Communion. But the Holy Communion coincides with the Passover of Israel which was observed once per year. I see, therefore, no justification for a more frequent observance of the Lord’s Supper than once per month as the Canons of the AOC call for. The sin offering for atonements was also a yearly observance and was not permitted more often. To practice so solemn an observance more often will lead, inevitably, to a lower view of its spiritual dimensions. Each morning, Aaron would dress the lamps and, at the same time, burn sweet incense on the Altar. This sweet incense signals the sweet savor of God’s forgiveness in their prayers of repentance (DAILY!). The incense was of a type prescribed by God and none other was allowed. The incense would be burned at evening as well. Since the incense of the Altar symbolizes the prayers of the people rising to God, I believe this passage reminds us that we are to seek the face of God in prayer at first and last light (morning and evening). And, I can assure you, no damage follows a more frequent offering of prayer many times a day.

           

The Ransom of Souls

11 And the LORD spake unto Moses, saying, 12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD. 14 Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD. 15 The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls. 16 And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls. (Ex 30:11-16)

Half a shekel—Each of the Israelites was ordered to give as a ransom for his soul (i.e., for his life) half a shekel, according to the shekel of the sanctuary. From this we may learn:

1.  That the life of every man was considered as being forfeited to Divine justice.

2.  That the redemption money given, which was doubtless used in the service of the sanctuary, was ultimately devoted to the use and profit of those who gave it.

3.  That the standard by which the value of coin was ascertained, was kept in the sanctuary; for this appears to be the meaning of the words, after the shekel of the sanctuary.

4.  The shekel is here said to be twenty gerahs. A gerah, according to Maimonides, weighed sixteen barleycorns, a shekel three hundred and twenty of pure silver. The shekel is generally considered to be equal in value to three shillings English; the redemption money, therefore, must be about one shilling and sixpence.

5.  The rich were not to give more, the poor not to give less; to signify that all souls were equally precious in the sight of God, and that no difference of outward circumstances could affect the state of the soul; all had sinned, and all must be redeemed by the same price.

6.  This atonement must be made that there might be no plague among them, intimating that a plague or curse from God must light on those souls for whom the atonement was not made.

7.  This was to be a memorial unto the children of Israel, Exodus 30:16, to bring to their remembrance their past deliverance, and to keep in view their future redemption.

8.  St. Peter seems to allude to this, and to intimate that this mode of atonement was ineffectual in itself, and only pointed out the great sacrifice which, in the fullness of time, should be made for the sin of the world. "Ye know," says he, "that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world," etc.;1 Peter 1:18-20.

9.  Therefore all these things seem to refer to Christ alone, and to the atonement made by his blood; and upon him who is not interested in this atonement, God's plagues must be expected to fall.

 (Above points quoted from Adam Clarke's Commentary)

The Brazen Laver

17 And the LORD spake unto Moses, saying, 18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19 For Aaron and his sons shall wash their hands and their feet thereat: 20 When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: 21 So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. (Ex 30:17-21)

From my early youth, my mother often repeated the old adage, “Cleanliness is next to Godliness.” Of course, spiritual cleanliness is far more important than outward appearance; however, I believe God is honored by our clean and decent dress at worship. The Brazen Laver was located in the court of the congregation between the Altar of Burnt Offerings and the Holy Place. God was not to be served with unwashed hands and feet. Wheresoever we go, and whatsoever our hands find to do, should be consecrated to the Lord. Our sins were washed away by the Altar of Burnt Offerings (ultimately, the cross of Christ), and we are washed continually by the Water of the Word at the Brazen Laver. You will recall that this Laver stands in the place of the Prayer of Humble Access in the Book of Common Prayer. Unholy hands are not to touch Holy Things. In the days of the Tabernacle, only the priest had access to the wash fountain; but today, we have an inexhaustible Fountain of Living Waters from in which all believers may bathe – In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. (Zech 13:1)

Holy Anointing Oil

22 Moreover the LORD spake unto Moses, saying, 23 Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, 24 And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: 25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.  We have Christ represented in the two Altars, and the Father in the Holy of Holies. We now need a sweet and comforting influence of the Holy Ghost to bring to our understanding what these Holy things mean. Without an eyeopening of the Holy Ghost, a thousand volumes of written explanation would not suffice. The Holy Ghost is the Agent whereby God brings us into an awareness, first, of our sins, and then to a repentance and drawing near unto Him.

26 And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, 27 And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 28 And the altar of burnt offering with all his vessels, and the laver and his foot. 29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.

The physical accoutrements of the Tabernacle would lack the precious anointing of Holiness without the pleasant touch of the Holy Ghost. All of our plans and purchases for our church must be informed by the leading and anointing of the Holy Ghost if the Church will be Holy. Isaac was anointed in a most exceptional manner – he was laid by Abraham upon an Altar unto the Lord with the intentions of sacrifice; but God spared Isaac. However, everything that touches the Altar is Holy unto the Lord – thusly was Isaac anointed as a precious vessel to the Lord.

30 And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. 31 And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. 32 Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. 33 Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.

This was a peculiar oil of anointing and the Lord desired that we maintain that peculiarity of holiness. Aaron and the priests were anointed with this oil, but none other. The ministers of God have a special anointing to preach the Word. Without that anointing, no man is authorized to preach. That Oil is the Holy Ghost. The Holy Ghost is not to be trifled with or offended.

34 And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: 35 And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 36 And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. 37 And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. 38 Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Ex 30:34-38)

The Voice of the Lord is a distinct Voice from all others. The sweet perfume of frankincense and spices was to be unique so that the sweet savor of the Lord (His Word and Commands) would not be confused with those of the world. This was intended, as well, to preserve as sense of reverence of the people for God. The delicate and spiritually discernible Word of the Lord comes to us, often, as the distillation of the morning dews and damps. The Lord is particular in His coming to speak with us. He desires no competing voices of the world. His Voice is one of a kind, and often a small, still Voice that the ear of the soul must be attuned to in order to hear it. Have you heard it?

Exodus – Chapter 29 – The Service and the Sacrifice – 18 February 2015, Anno Domini (Year of our Lord)

And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. And I will dwell among the children of Israel, and will be their God. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.  (Ex 29:44-46)

            These mid chapters of Exodus regarding the Tabernacle and the Priesthood are challenging passages upon which to comment; however, the salient point of all The Service and the Sacrifice is this: God dwells always among His people. He is forever mindful of us during our moments of triumph as well as those troublesome days of dire straits. The twelve stones worn upon the chest of the High Priest represented the full twelve tribes of Israel so that the High Priest, too, was appropriately aware of each household of Israel. Our Lord was mindful of each of our names when He died upon the cross for us. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.” (Isaiah 49:15-16) Our names were graven (cut) into the flesh of His hands on the cross at Calvary. He is our Emmanuel (God with us) in the same sense that was prefigured by the Tabernacle as an abode of God among the Children of Israel.

In a sense, every believer is a minister – a priest – with a duty to share the Gospel of Christ; however, God does set apart men to perform the fuller duties of leading, teaching, and guiding the flock of Christ on earth. The ordained ministry of Holy Orders of the Church provide the means by which God calls a man to the ministry, the man responds, and the Church recognizes that call. It is done with utmost formality for formality represents reverence, respect and an attitude of rectitude.

Many of the points raised in Chapter 29 have already been overwhelmed by their fulfillment in Christ; however, I will comment on certain aspects of the chapter that may shed greater light on our understanding of what those fore-shadowing’s were, and how they were fulfilled, in Christ. Today happens to be Ash Wednesday. On the Sunday following, the Church will observe the First Sunday of Lent. It signals the approaching passion of Christ and the end of His earthly ministry; however, on the First Sunday in Lent, we will read the Gospel account of the very beginning of our Lord’s earthly ministry – His baptism, confirmation by the Father and Holy Ghost, and His temptation in the wilderness for forty days and nights. As Aaron is consecrated High Priest of that Wilderness Tabernacle, our Lord was consecrated to become High Priest of the Kingdom of Heaven by His baptism and temptation at the door of His ministry.

This present chapter is full of symbols and types of Christ. Take the first verse for example:  And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish.  (Ex 29:1) The consecration of the Priests began with the sacrifice of a young bullock (the cross of Christ in His prime of manhood). Aaron, destined to be anointed as High Priest, was consecrated BEFORE the animal sacrifice because he was a Type of Christ, and Christ would become His own sacrifice at Calvary. Aaron’s sons would be anointed FOLLOWING the animal sacrifice. There is never a consecration without first taking up the cross. The two rams symbolize His Kingly Character. Next, “And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.” (Ex 29:2) Unleavened bread is pure and free of any corrupting influences just as the life of Christ was perfect in every regard. The anointing oil represents the Holy Spirit that was upon Christ in full measure from the moment of His formal calling (baptism in Jordan Waters). “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.” (John 3:34) The wheaten flour represents the purity of the crushed and broken body of Christ as in our Holy Communion Service.

 “And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.” (Ex 29:3) Please observe all elements mentioned in Verse 1 and 2 are placed into one basket symbolizing that they all symbolize some aspect of Christ. In the Passover Seder, the Jews still wrap three pieces of Matzo Bread (unleavened and grilled bread with pierces in each) individually (representing the Three Persons of the Godhead). But they then wrap the three together in one bundle after breaking the middle piece (Christ) and hiding it for the children to find at the end of the meal. Whoever finds the broken body of Christ wins a prize. Of course, the Jews do not recognize this mystery in their Passover.

 “And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.” (vv4) Now, the door of the consecration of Christ was the Wilderness Temptation. Aaron and his sons were brought through the door of the Tabernacle at their consecration to the Priestly Offices. Having the rams, bullock, and bread for the sacrifice, they proceed to the Bronze Laver for the washing (symbolically) with the Word. “ . . . . but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” (1 Cor 6:11b)

The next two verses (5 & 6) makes mention of the garments (vestments) to be placed upon Aaron. Aaron was to be consecrated as High Priest and therefore fulfills the type and figure of Christ. This is the only instance in which a mitre is appropriate for a man. It is totally inappropriate at our day because the High Priest stood in the place and shadow of Christ. But Christ has fulfilled the Law as our High Priest and He alone is worthy of the mitre and crown. Once the sacrifice had been made at the entrance of the Tabernacle (the cross), and the washing, or cleansing, by the Word had been evidenced in the life of those being consecrated, then was the oil of anointing applied – symbolizing the imposition of the Holy Ghost upon the heads of the ministers.

Christ came as a Redeemer and Savior to be sacrificed for us. He was washed by the Jordan Waters, and was directly anointed by the Holy Ghost (the Dove that descended upon Him). He was confirmed by the Father – “Thou art my beloved Son; in thee I am well pleased.” (Luke 3:22)

There is an Order of Administration to the consecration service herein revealed. The sons are consecrated as priests after the sacrifice; Aaron, the High Priest, before. (vs 9-14) The sacrifice described in verse 10 demonstrates the transfer of their sins upon the innocent sacrifice which would become our Lord at Golgotha. The sacrifice was commanded by the Lord to be sacrificed at the Door of the Tabernacle – a fact of prophecy that was mandated by God for Christ to be that sacrifice ere being named our High Priest. (see 1 Pet 1:18-20) “12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.” The horns of the altar were located at every cardinal point – north, south, east and west - signifying that the coming sacrifice of Christ would be for peoples of all quarters of the earth. “13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.” This demonstrates the very life center of the animal sacrificed. The fat of that portion means that God will give His very best (His only Begotten Son) to redeem us of our sins.

 “14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.” This, too, points directly to Christ as our Sin-Offering. The skin of the animal, and its dung, represents the curse of sin that has made us unworthy to come before God on our own right. Those were burned and buried without the camp just as Christ was sacrificed without the gates of the city (Jerusalem).

Verses 15 & 16 designate the sprinkling of blood on the altar of the two rams. This represents the offerings of substitution and identification of Christ – our Substitute on the cross and the One by whom all believers identify themselves as CHRISTIANS!

I will pass over the intervening verses regarding sacrifices, all of which point in varied ways to Christ, and leave the discerning study of the reader to open their eyes to the beauty of it all. A detailed commentary on this chapter would take volumes of books to cover. I will point out that the morning and evening sacrifice (of a lamb) was a continual and daily sacrifice stressing the necessity of the believer to daily (at first and last light) to place his faith in the saving sacrifice of our Lord. These burnt offerings of a lamb at morning and evening were done at the very door of the Tabernacle (at the Altar for Burnt Offerings) to impress upon our understanding that entry to worship was of no benefit without Christ with us. He is with us now, He will be with us tomorrow, and forever; and particularly in the communion Service at which “two or three are gathered together in my Name.”

 “45 And I will dwell among the children of Israel, and will be their God.” This is the promise of His presence from Abraham to us-ward. He is our Emmanuel. He has His Temple today, and it is the heart of the believer. He ABIDES there forever.

 “46 And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.” This promise applies just as dramatically to us today as to the children of the Wilderness Journey. This life is our Wilderness Journey. Egypt (of whatever geographical definition) is our lives of bondage to sin. God cannot abide sin in His Presence; therefore He has made a way for our sins to be removed, and the righteousness of His son to be imputed to us as our own righteousness. It is the only means by which God can abide with us. Are you not over-joyed that God has made such a provision of grace for us?

Devotion on Ash Wednesday - 18 February 2015, Anno Domini

The first day of Lent, commonly called

Ash Wednesday.

The Collect.

A

LMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all those who are penitent; Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.

¶ This Collect is to be said every day in Lent, after the Collect appointed for the day, until Palm Sunday.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. Matt 6:16-18

Ash Wednesday marks the beginning of the Season of Lent. It is a season of penance, reflection, and fasting which prepares us for Christ's Resurrection on Easter Sunday, through which we attain redemption. Why do we refer to this first day of Lent as ‘Ash Wednesday?’ The answer of course is that the season is one during which we contemplate the final journey of Christ to Jerusalem and eventually to the terrible Passion of the Cross, and all for our sins and not His own, for Christ was without sin.

One of the foremost American heroes General Robert E. Lee. Once, when asked by one of his men, “how often a man ought to fast?” General Lee responded, “If a man will but fast from his sins, he may eat what he pleases.” Good advice. How many of us, however, are able to fast from our sins? Ashes represent mourning, but we are not to broadcast our fasting and mourning. Perhaps we would be better advised, instead of applying a little dot of ash to our foreheads for all to see, to apply them to the chamber doors of our hearts. It was OUR sins that sent Christ to the Cross. We fall woefully short of the righteousness of God, and we do so with amazing regularity.

In our personal lives, if we offend a friend unfairly, we will usually seek to avoid looking that friend in the eye until the memory of our unfaithfulness passes and we make amends.  How like the habits of man in avoiding coming to the presence of God after egregious sin. We hide, as Adam in the Garden, from His presence, and we are ashamed.

The lectionary Gospel for today (Luke 15:10-32) relates the story of the Prodigal Son and, I might add, the faithful and loving Father. The irreverent son requested his inheritance if while his father yet lived. His father, being a good father and wise, did not argue the issue but, instead, divided to his son his share of the inheritance. The profligate son received his gold and “took his journey into a far country, and there wasted his substance with riotous living.” (Luke 15:13) When we depart from God in our sins, we, too, go a great distance from His Love and Provision. We must also remember that when we go a far distance away, we have a far distance in returning. The young man suffered no shortage of friends during his time of plenty. But he finally spent all that he had received and began to be in want. When we are in want, we feel an immense emptiness either of heart or of stomach. And then, “there arose a mighty famine in that land” (Luke 15:14). Any time the Christian goes away from God (as Naomi and her family out of the House of Bread and Praise, and into Moab) there will be a famine of the Bread of Life - so with this young man.

 “And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine” (Luke 15:15)  If we are not joined to our Father and family, we will certainly be joined to some other. The stranger has no familial concern for us. He cares not whether we live or die. His only concern will be in how much use he can get from us for as little treasure as possible. This young Hebrew boy was now feeding and living with the swine – a most lamentable state for a true Hebrew. He was so hungry, he could have eaten the pig’s food. He was at his lowest bar: tired, hungry, filthy, and broken. “And when he came to himself….”  (Luke 15:17). Before there is hope of amendment, there must first come a waking of the spirit. The young man awakened to his misery and his error.

The son made a resolution while standing in the filth of the pig sty: “I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,  And am no more worthy to be called thy son: make me as one of thy hired servants. (Luke 15:18-19) When we realize our prodigality, we must resolve, first, to make amendment of our condition. This the young man did. A resolution is no legal tender unless acted upon: “And he arose, and came to his father!” (Luke 15:20).

His Father was a type of our heavenly Father. Once the young man left his presence, he did not pursue and plead him to return. This would have been futile and would never have caused the young man to realize his foolishness. Instead, the father kept up with reports of his son. He waited in the portal of his home watching and waiting. He watched down the same road over which his son departed. One day, he saw a figure approaching on the road as it wound out to the horizon. The person he saw was disheveled, ragged, stooped with care, and filthy. But the father was not fooled! He knew his son better, perhaps, than the son knew himself! Though he had grown old, the father ran to meet his son while he was yet a great distance away. He fell on his shoulders, embraced him, and kissed him.

Who but a father would embrace and kiss a filthy young boy who smelled of the waste of pigs? Who will receive you into His loving arms and greet you with a Holy Kiss but your Heavenly Father? The son confessed his unworthiness to be a son to his father, but his father did not acknowledge that confession out of love for his son. The old father ordered “the best robe, and put it on him; and put a ring on his hand, and shoes on his feet”  (Luke 15:22) God our Father, too, provides the returning sinner with the best robe (a White Robe of Righteousness), a Signet Ring of authority, and shoes for his feet to provide him the Liberty of the Kingdom.

Our best fast today will be to turn from the ashes of our sins, and turn to God our Father, and do it without delay!

Remember the Season. 

Hymns of the Church – Jesus, I come – 17 February 2015, Anno Domini (In the Year of our Lord)

41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.  (John 11:41-44)

A random note on music: Beyond doubt, Johann Sebastian Bach is, if not the greatest, than at least one of the greatest composers ever to see the light of day. He believed God inspired his mind and heart in the composition of great chorals and other religious music. Regarding the purpose of music, Bach wrote: “Music's only purpose should be for the glory of God and the re-creation of the human spirit.” By the term ‘recreation,’ Bach did not intend the popular use of the term today, but a re-creation of the human soul in bringing it nearer to its Maker. Bach initialed his blank manuscript pages with the marking, 'J.J.' ('Help me, Jesus') or I.N.J. ('In the name of Jesus'). At the manuscript end, Bach routinely initialed the letters S.D.G. ('Soli Deo Gloria', 'To God alone, the glory'). This is the place and purpose of music and, indeed, all true art forms – to glorify God and to imitate the beauty of His Creation.

Now for an examination of a hymn of deep humility and strong spiritual meaning - “Jesus, I Come.”  The powerful words of David might be recalled in considering the depths of darkness from which we are redeemed by our Lord: I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. O LORD my God, I cried unto thee, and thou hast healed me. O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. (Psalms 30:1-3) Not unlike the corrupting body and soul of Lazarus were we called and made alive in Christ. (Eph 2). We may wonder that we were ever so dead as Lazarus, but surely we were before we were brought to the Bench of Mercy and Throne of Grace by the prompting power of the Holy Ghost.  This hymn was first published in 1887 by William T. Sleeper who wrote the lyrics; but as important as the lyrics is the endearing tune composed by George Stebbins. The lyrics and tune fit together as hand-in-glove to attain the greatest of spiritual truth and power.   Stebbins also wrote the music for “Have Thine own Way, Lord” and “Jesus is Tenderly Calling you Home,”

Jesus, I come

Out of my bondage, sorrow, and night,

Jesus, I come, Jesus, I come;

Into Thy freedom, gladness, and light,

Jesus, I come to Thee;


Out of my sickness, into Thy health,

Out of my want and into Thy wealth,

Out of my sin and into Thyself,

Jesus, I come to Thee.

Out of my shameful failure and loss,

Jesus, I come, Jesus, I come;

Into the glorious gain of Thy cross,

Jesus, I come to Thee.


Out of earth’s sorrows into Thy balm,

Out of life’s storms and into Thy calm,

Out of distress to jubilant psalm,

Jesus, I come to Thee.

Out of unrest and arrogant pride,

Jesus, I come, Jesus, I come;

Into Thy blessèd will to abide,

Jesus, I come to Thee.


Out of myself to dwell in Thy love,

Out of despair into raptures above,

Upward for aye on wings like a dove,

Jesus, I come to Thee.

Out of the fear and dread of the tomb,

Jesus, I come, Jesus, I come;

Into the joy and light of Thy throne,

Jesus, I come to Thee.


Out of the depths of ruin untold,

Into the peace of Thy sheltering fold,

Ever Thy glorious face to behold,

Jesus, I come to Thee.

Those great old Negro spirituals that arose from the hearts of field slaves of the South were touched by a known feeling of abandonment of hope, but elevated by that greater hope that is only available in a Savior who liberates. Once we have known cruel bondage at its worst, then we can appreciate more fully the blessings of liberty. Such are the sentiments expressed in this hymn from the first to the last stanza. There is no greater bondage than that which sin imposes. But that bondage is not as great as the power of the Lord to redeem and to set free from it. “Out of my bondage, sorrow, and night, Jesus, I come, Jesus, I come; Into Thy freedom, gladness, and light, Jesus, I come to Thee.”

The long, dark night of death enshrouds all who are dead in trespasses and sin; but the penetrating voice of Christ will not be silenced even by that pale hand that holds the throat of its victims. “Lazarus, Come Forth!” Substitute your own name for Lazarus and you may get the spirit of the power that called you forth from sin and death. “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” (Matt 11:28-29) Jesus does not exchange one set of chains for another, but He grants perfect Liberty to all who come. Looking unto Jesus, we have a perfect liberty that the world can little appreciate: “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” (James 1:25) He frees the mind and heart of depression, darkness and sorrow at a simple Word.

 “Out of my sickness, into Thy health, Out of my want and into Thy wealth, Out of my sin and into Thyself, Jesus, I come to Thee.” Were you before sick? Yes, most certainly you were – you were afflicted with the leprosy of sin that you inherited from your ancient parents in Eden. But is there not a Balm in Gilead to heal the sin-sick soul? “Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?” (Jer 8:22) Yes, there is, and that Balm is Jesus Christ.  If we are dead in sins, it is because we have not consulted that great Physician there. All of the treasures of Creation and of Heaven belong to Him and, if we are in Him, we will suffer lack of nothing. We have the greatest wealth in Christ, and we shall want not. Our sins are washed away by the cleansing Blood of our Lord and Savior.

“Out of my shameful failure and loss, Jesus, I come, Jesus, I come; Into the glorious gain of Thy cross, Jesus, I come to Thee.” Were we heirs of a ten billion dollar estate, our loss would be immeasurable if we were lost to Christ. All of our best efforts are shameful rags when compared with the righteousness of God and the Ensign He has raised among His people. Following Christ does not merely limit us to walking the peaceful shores of Galilee, or the Banks of Jordan Waters – it means also following ALL of the WAY to Calvary. Were we not required to bear a cross, why would He command us to take it up? “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.” (Luke 9:23-24)

 “Out of earth’s sorrows into Thy balm, Out of life’s storms and into Thy calm, Out of distress to jubilant psalm, Jesus, I come to Thee.” The world is full of sorrows and is the source of all sorrows. But in Christ is perfect peace. That peace is not contingent on environmental factors. A soldier, in the heat of battle, can have that very peace that “passeth all understanding” in spite of the shot, shell and gore that lies all about. Whether on the stormy seas of Galilee, or rounding the treacherous passage of Cape Horn, there is one present who can still the threatening waves and gales – Jesus Christ. By a Word, the Sea of the Heart is stilled and the discordant billows are hushed.  Even in the fires of persecution, many of which rage in parts of our world today, the heart might break forth in joyful song to God our Maker. An example of this great joy, even in the fires of terror, was displayed by the Bohemian priest, John Huss, who had preached that only the Bible, and not the Pope, was true and immutable. He was sentenced to be burned at the stake in 1415. As the flames engulfed him, Hus began to sing in Latin a Christian chant: "Christ, Thou Son of the Living God, have mercy upon me."

Christ is not only our Passover, but our Sabbath (rest). “Out of unrest and arrogant pride, Jesus, I come, Jesus, I come; Into Thy blessèd will to abide, Jesus, I come to Thee.” One of those emotions and sinful dispositions that cause unrest is PRIDE itself. PRIDE exalts self-will, but submission to the Lord evokes a willingness to surrender our wretched and ragged will to His will. We ABIDE in His will – not simply a sometime practice. It is in His loving bosom that we “shall find rest unto our souls.”

 “Out of myself to dwell in Thy love, Out of despair into raptures above, Upward for aye on wings like a dove, Jesus, I come to Thee.” You cannot remain in your old sinful ways and, at the same time, dwell in the Love of Christ. Though the Lord loved you ere you came to Him, you could not dwell in His love until you surrendered that love of sin and the world. The world is the source, too, of despair; but when you enter into the Ark of Christ, you are raised higher and higher above the flood waters of sin and despair. In Christ, there can be no despair. It is the Dove of the Holy Ghost that lifts you to that Higher Ground in Christ.

 “Out of the fear and dread of the tomb, Jesus, I come, Jesus, I come; Into the joy and light of Thy throne, Jesus, I come to Thee.” I hope you are not as the lost sinner – fearing death and the tomb. I experienced a very close call with death a few years ago, but I was surprised to learn that death held no fear for me. I am as weak as any true Christian can be; yet, death is not a fearful specter before me. I know whom I have believed, and you can know the same if I can. There is only joy and light at the Throne of God. In reality, this life is full of darkness until we approach that Throne while yet in this life. We can see the glory and grandeur of it afar off. In our old age, we do not cringe at approach death, but actually embrace it for the greater glory it represents in drawing, not only near the Throne of God, but to its very base.

 “Out of the depths of ruin untold, Into the peace of Thy sheltering fold, Ever Thy glorious face to behold, Jesus, I come to Thee.” The annals of history are filled to the brim of men and women who have arisen from sheer ruin and decadence to a life devoted to God. Look at the old British sea captain, John Newton – as despised and decadent as any man could be, even if he tried his best. John Newton had only two years of formal education, but became a great minister who brought thousands of souls to Christ after being saved at sea from a mighty storm that threatened to expedite John’s journey to Hell. He repented of his evil and wicked ways and embraced the Christ that his mother had taught him on her knee as a seven year old lad. He wrote such notable hymns as “Amazing Grace” and “Glorious things of Thee are Spoken.” If God can save from the waves and depths of ruin a drunken, cursing, slave-trading John Newton, is there no hope for you and me? If God could mold a minister of God out of the soul and carcass of Newton, perhaps we have no idea what wonderful calling He may have for you, for me, or for the drunk on skid row today. These are the words that Newton had inscribed as his epitaph: "John Newton, Clerk, once an infidel and libertine, a servant of slaves in Africa, was, by the rich mercy of our Lord and Saviour Jesus Christ, preserved, restored, pardoned, and appointed to preach the faith he had long labored to destroy."

What words will they inscribe on your epitaph, Friend?