Text of the sermon "Ten Shekels and a Shirt, delivered by Paris Reidhead at the Bethany Fellowship Summer Conference in the 1960's. I do not own any rights to this, and am simply passing it along because its truths are so timely
And
today I would like to speak to you from the theme, "Ten Shekels and a
Shirt", as we find it here in Judges Chapter 17. I’ll read the chapter
and then I will read a portion also from the 18th to the 19th chapter as
the background might be clear in our minds. "And there was a man of
Mount Ephraim whose name was Micah." A little background if you please.
There was a situation where the Amorites refused to allow the people of
the tribe of Dan to any access to Jerusalem and they crowded them up
into Mount Ephraim. It is a sad thing when the people of God allow the
world to crowd them into an awkward position. So they were unable to get
to Jerusalem and we find, out of this comes the problems that we are
about to see.
Judges 17:1- 18:6
And there was a man of Mount Ephraim, whose name was Micah.
And he said unto his mother, "The eleven hundred shekels of silver that
were taken from thee, about which thou cursedst, and spakest of also in
mine ears, behold, the silver is with me; I took it." And his mother
said, "Blessed be thou of the Lord, my son."
And when he had restored the eleven hundred shekels of silver to his
mother, his mother said, "I had wholly dedicated the silver unto the
Lord from my hand for my son, to make a graven image and a molten image;
now therefore I will restore it unto thee."
Yet he restored the money unto his mother; and his mother took two
hundred shekels of silver, and gave them to the founder, who made
thereof a graven image and a molten image; and they were in the house of
Micah.
And the man Micah had an house of gods, and made an ephod, and teraphim,
and consecrated one of his sons, who became his priest.
In those days, there was no king in Israel, but every man did that which was right in his own eyes.
And there was a young man out of Bethlehem-Judah, of the family of Judah, who was a Levite, and he sojourned there.
And the man departed out of the city from Bethlehem-Judah to sojourn
where he could find a place. And he came to Mount Ephraim to the house
of Micah, as he journeyed.
And Micah said unto him, "Whence comest thou?" And he said unto him, "I
am a Levite of Bethlehem-Judah, and I go to sojourn where I may find a
place."
And Micah said unto him, "Dwell with me, and be unto me a father and a
priest, and I will give the ten shekels of silver by the year, and a
suit of apparel, and thy victuals." So the Levite went in.
And the Levite was content to dwell with the man; and the young man was unto him as one of his sons.
And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah.
Then said Micah, "Now know I that the Lord will do me good, seeing I have a Levite to my priest.
Judges 18:1
In those days there was no king in Israel; and in those days the tribe
of the Danites sought them an inheritance to dwell in; for unto that day
all their inheritance had not fallen unto them among the tribes of
Israel.
And the children of Dan sent of their family five men from their coasts,
men of valor, from Zorah, and from Eshtaol, to spy out the land, and to
search it; and they said unto them, "Go, search the land"; who when
they came to Mount Ephraim, to the house of Micah, they lodged there.
When they were by the house of Micah, they knew the voice of the young
man the Levite; and they turned in thither, and said unto him, "Who
brought thee hither? And what makest thou in this place? And what hast
thou here?"
And he said unto them, "Thus and thus dealeth Micah with me, and hath hired me, and I am his priest."
And they said unto him, "Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous."
And the priest said unto them, "Go in peace; before the Lord is your way wherein ye go."
Judges 18:14
Then the five men that went to spy out the country of Laish, and said
unto their brethren, "Do ye know that there is in these houses an ephod,
and teraphim, and a graven image, and a molten image? Now therefore
consider what ye have to do."
And they turned thitherward, and came to the house of the young man, the Levite, even unto the house of Micah, and saluted him.
And the six hundred men appointed with their weapons of war, which were
of the children of Dan, stood by the entering of the gate.
And the five men that went to spy out the land went up, and came in
thither, and took the graven image, and the ephod, and the teraphim, and
the molten image; and the priest stood in the entering of the gate with
the six hundred men that were appointed with weapons of war.
And these went into Micah’s house, and fetched the carved image, the
ephod, and the teraphim, and the molten image. Then said the priest unto
them, "What do ye?"
And they said unto him, "Hold thy peace, lay thine hand upon thy mouth,
and go with us, and be to us a father and a priest; is it better for
thee to be a priest unto the house of one man, or that thou be a priest
unto a tribe and a family in Israel?"
And the priest’s heart was glad, and he took the ephod, and the
teraphim, and the graven image, and went in the midst of the people.
So they turned and departed, and put the little ones and the cattle and the carriage before them.
Well, there’s the story. This isn’t part of the actual history of the
Judges, this is a gathering together of some accounts that enable us to
see the social condition in that period when every man did as seemed
right in his own eyes and there was no king in Israel. So we understand
that Micah was unable to get to Jerusalem and perhaps for some kind of
devote reason he decided he would build a replica of the temple on his
own property. He built what he thought would be an appropriate building
and he made the instruments of the tabernacle, for these are part of the
furnishings : The ephod, included among them, but then he also gathered
some of the things from the people around him; the teraphim, the images
which God had forbidden.
But you see, nevertheless, there was a desire to get along as best he
could. So he took a little bit of the world and a little bit of Israel,
that which had been revealed by God, and he sort of mixed them up, until
he had something that he thought might please the Lord. Then of course
he was delighted beyond words when a wandering young preacher came along
from Bethlehem, Judah. He was a Levite, his mother was of the tribe of
Judah. Though he himself was a Levite, God had given permission through
Moses that the Levites might marry into other tribes and they might join
themselves to other tribes.
So this young man didn’t like the living, and every Levite was provided
for, but he had wanderlust and an itching foot and so he started off to
see if he couldn’t do better for himself that was being done. He felt
that being a Levite was good, but there should be opportunities
associated with it, and so he came to the house of Micah. There he
waited and there he was invited in and asked to become the priest. And
Micah made a deal with him. He said, "If you’ll be my priest, be my
father and priest, then I’ll give you ten shekels and a shirt" It says a
"suit", but you understand that the people of the day wore what would
be called a gelavia, a long sort of an outsize, well I was going to say a
nightgown, I don’t know if that is exactly what it is but it is
appropriate at least, something like that. And he gave him a suit of
clothes or a change of apparel and his food and ten shekels a year.
This was pretty good living for him and so he decided that he would stay
there and enter into the mixture of idolatry and so on that was in the
house of Micah. But the people of Dan came along, they were suppose to
have driven out the Amorites, but the Amorites were too difficult, and
they wanted to find someone that was a little easier to get out. And
they came to, as you’ve read, to Micah’s house and the Levite told them
to go ahead. Then you find that they discovered that there were people
after the manner of the Zidonians at Laish. They were peaceful and no
one was there to protect them, and so they figure this would be a very
good place to take some land for themselves. When they came with the men
that were sent to conquer this area they figured that since they found
the land through the young Levite, it would be splendid to have his
assistance.
And so they went into the house of Micah, took all the things that he
had made and it cost a good bit of money, because at least two hundred
shekels had been given for this one piece of furniture. And so they just
took it all, made it theirs and took the Levite. Rather hard on Micah,
but you’ll notice the young Levite was able to adjust himself to this.
It was amazing how flexible he was and how easily he could accommodate
himself to such changes when there was a little rationalization along
the way - As soon as he could begin to see that it was far more
important to serve a tribe than one man’s family. And he could minister
to so many more, why he could see the wisdom of this and he could
justify it. With no real strain of conscious he could make the
adjustment, hold his hand over his mouth while they took the furniture
out of the little chapel that Micah had built. But he was a wise man
nonetheless, rather than go along at the front which put him in a place
of danger or at the rear which put him in a place of danger, I say he
was a wise man, he put himself right in the middle. So that if Micah had
sent any of his servants to get him he was safe with soldiers on every
side.
What can we call this and how will it apply to our days generation?
Would I be out of line if I were to talk to you for a little while about
utilitarian religion and expedient Christianity? And a youthful God? I
would like to call attention to the fact that our day is a day which the
ruling philosophy is pragmatism. You understand what I mean by
pragmatism. Pragmatism means if it works it’s true – if is succeeds it’s
good. And the test of all practices, all principles, all truth, so
called all teaching, is do they work? Do they work? Now – according to
pragmatism, the greatest failures of the ages have been some of the men
God has honored most.
For instance, whereas Noah was a mighty good ship builder, his main
occupation wasn’t ship building, it was preaching. He was a terrible
failure as a preacher. His wife and three children and their wives are
all he had. Seven converts in 120 years you wouldn’t call particularly
effective. Most mission boards would have asked the missionaries to
withdraw long before this. I say as a ship builder he did quite well,
but as a preacher, he was a failure. And then we come down across the
years to another man by the name of Jeremiah. He was a might effective
preacher, but ineffective as far as results were concerned. If you were
to measure statistically how successful Jeremiah was, he would probably
get a large cipher. For we find that he lost out with the people, he
lost out with royalty, even the ministerial association voted against
him and wouldn’t have anything to do with him. He had everything fail.
The only one he seemed able to please was God……but otherwise he was a
distinct failure. And then we come to another well known person, the
Lord Jesus Christ, who was a failure from judging all the standards. He
never succeeded in organizing a church or denomination. He wasn’t able
to build a school. He didn’t succeed in getting a mission board
established. He never had a book printed. He never was able to get any
of the various criteria or instruments that we find and are so useful;
I’m not being sarcastic at all, they are useful. And our Lord preached
for three years, healed thousands of people, fed thousands of people,
and yet when it was all over there were 120….500 to whom he could have
revealed Himself after His resurrection. And the day that He was taken,
one man said, "If all the others forsake you, I’m willing to die for
you." He looked at this one and said, "Peter, you don’t know your own
heart. You’re going to deny me three times before the cock crows this
morning." So all men forsook Him and fled. By every standard of our
generation or any generation, our Lord was a single failure.
The question comes then to this, what is the standard of success and by
what are we going to judge our lives and our ministry? And the question
that you are going to ask yourself, "Is God an end or is He a means?"
And you have to decide very early in your Christian life whether you’re
viewing God as an end or a means. Our generation is prepared to honor
with single honor anyone that’s successful regardless of whether they
settled this problem or not. As long as they can get things done or get
the job done, or, "It’s working, isn’t it?", then our generation is
prepared to say, "Well, you’ve got to reckon with this."
And so we’ve got to ask ourselves at the very outset of our ministry,
and our pilgrimage, and our walk, "Are we going to be Levites who serve
God for ten shekels and a shirt?" Serve men perhaps in the name of God,
rather than God. For though he was a Levite and performed religious
activities, he was looking for a place. A place which would give him
recognition, a place which would give him acceptance, a place which
would give him security, a place where he could shine in terms of those
values which were important to him. His whole business was serving in
religious activities so it had to be a religious job. He was very happy
when he found that Micah had an opening. But he had decided that he was
worth ten shekels and a shirt, and he was prepared to sell himself to
anyone that would give that much. If somebody came along and gave more,
he would sell himself to them. But he put a value upon himself and he
figured his religious service and his activities were just a means to an
end and by the same token God was a means to an end.
Now in order to understand the implications of that in the twentieth
century, we’ve got to go back 150, 100 years at least, to a conflict
that attacked Christianity. Just after the great revivals in America
with Finney, the Spirit of God having been marvelously outpoured onto
certain portions of our country, there came an open attack on our faith
in Europe under the higher critics. Darwin had postulated his theory of
evolution; certain philosophers had adapted it to their philosophies,
and theologians had applied it to the Scripture. And so about 1850, you
could mark the opening of a frontal attack upon the Word of God. Satan
had always been insidiously attacking it. But now it was open season on
the Book, open season on the Church, and Voltaire could declare that he
would live to see the Bible become a relic and just have it placed only
in museums; that it would be utterly destroyed by the arguments that he
was so forcefully presenting against it.
Well, what was the effect of this? The philosophy of the day became
humanism. And you could define humanism this way: Humanism is a
philosophical statement that declares the end of all being is the
happiness of man. The reason for existence is man’s happiness. Now
according to humanism, salvation is simply a matter of getting all the
happiness you can, out of life. If you’re influenced by someone like
Nietzsche, who says that "The only true satisfaction in life is power
and that the power is its own justification", and that after all, the
world is a jungle. And it is therefore up to the man to be happy, to
become powerful, and become powerful by any means he can use. For it is
only in this position of ascendancy or as we saw in the worship of
Molech that one can be happy. This would produce in due course, a Hitler
who would take the philosophy of Nietzsche as his working, operating,
principles and guide, and would say of his people, that, "We are
destined to rule the world." Therefore any means that we can use to
achieve this is our salvation.
Somebody else turns around and says, "Well, no. The end of being is
happiness, but happiness doesn’t come from authority over people,
happiness comes from sensual experience." So you would have the type of
existentialism that characterizes France today, that’s given rise to
beatnicism in America and to the gross sensuality of our country. Since
man is essentially a glandular animal, whose highest moments of ecstasy
come from the exercise of his glands, salvation is simply to find the
most desirable way to gratify this part of a person. And so this became
the effect of humanism, that the end of all being is the happiness of
man. John Dewey, then an American philosopher influencing education, was
able to persuade the educators that there were no absolute standards.
Children shouldn’t be brought to any particular standard, that the end
of education was simply to allow the child to express himself and expand
on what he is and find his happiness in being what he wants to be. So
we had cultural lawlessness, when every man could do as seemed right in
his own eyes and we had no God to rule over us. The Bible had been
discounted and disallowed and disproved according to what they said. God
had been dethroned – He didn’t exist. He had no personal relationship
to individuals. Jesus Christ was either a myth or just a man – so they
taught, and therefore the whole end of being was happiness. The
individual would establish the standards of his happiness and interpret
it.
Now religion then had to exist because there were so many people that
made their living at it, so they had to find some way to justify their
existence. So back about the time in 1850, the church divided into two
groups. The one group was the liberals, who accepted the philosophy of
the humanism and tried to find some relevance by saying something like
this to their generation, "Ha, Ha….we don’t know there’s a heaven; we
don’t know there’s a hell. But we do know this – that you’ve got to live
for 70 years! We know there’s a great deal of benefit from poetry, from
high thoughts and noble aspirations. Therefore it’s important for you
to come to church on Sunday, so that we can read some poetry, that we
can give you some little adages and axioms and rules to live by. We
can’t say anything about what’s going to happen when you die, but we’ll
tell you this, if you’ll come every week and pay and help and stay with
us, we’ll put springs on your wagon and your trip will be more
comfortable. We can’t guarantee anything about what’s going to happen
when you die, but we say that if you come along with us, we’ll make you
happier while you’re alive." And so this became the essence of
liberalism. It has simply nothing more than to try and put a little
sugar in the bitter coffee of their journey and sweeten it up for a
time. This is all that it could say.
Well now, the philosophy of the atmosphere is humanism; the chief end of
being is the happiness of man. There’s another group of people that
have taken hum bridge with the liberals; this group are my people, the
fundamentalists. They say, "We believe in the inspiration of the Bible!
We believe in the deity of Jesus Christ! We believe in hell! We believe
in heaven! We believe in heaven! We believe in the death, burial, and
resurrection of Christ!" But remember, the atmosphere is that of
humanism. And humanism says the chief end of being is the happiness of
man. Humanism is like a miasma out of a pit; it just permeates
everyplace. Humanism is lie an infection, an epidemic – it just goes
everywhere. So it wasn’t long until we had this, that the
fundamentalists knew each other because they said, "We believe these
things!" They were men for the most part that had met God. But you see,
it wasn’t long until having said, "These are the things that establish
us as fundamentalists!" The second generation said, "This is how we
become a fundamentalist! Believe the inspiration of the Bible! Believe
in the deity of Christ! Believe in His death, burial, and resurrection!
And thereby become a fundamentalist!" And so it wasn’t long until it got
to our generation, where the whole plan of salvation was to give
intellectual assent to a few statements of doctrine. And a person was
considered a Christian because he could say, "Ah hah" at four or five
places that he was asked. If he knew where to say "Ah hah", someone
would pat him on the back, shake his hand, smile broadly, and say,
"Brother, you’re saved!" so it had gotten down to the place where
salvation was nothing more than an assent to a scheme or a formula, and
the end of this was that salvation was the happiness of man, because
humanism has penetrated. If you were to analyze fundamentalism in
contrast to liberalism of a hundred years ago, as it developed, for I am
not pinpointing it in time, it would be like this: The liberal says the
end of religion is to make man happy while he’s alive, and the
fundamentalist says the end of religion is to make man happy when he
dies. But again! The end of all of the religion it was proclaimed was
the happiness of man. And where as the liberal says, "By social change
and political order we’re going to do away with funds, we’re going to do
away with alcoholism and dope addiction and poverty. And we’re going to
make Heaven on earth and make you happy while you’re alive! We don’t
know anything about after that, but we want you to be happy while you’re
alive!" They went ahead to try and do it only to be brought to a
terrifying shock at the first World War and utterly staggered by the
second World War, because they seemed to be getting no where fast.
And then the fundamentalists, along the same line, are now tuning in
along this same wavelength of humanism. Until we find it something like
this: "Accept Jesus so you can go to heaven! You don’t want to go to
that old, filthy, nasty, burning hell, when there is a beautiful heaven
up there! Now come to Jesus so you can go to heaven!" And the appeal
could be as much to selfishness, as a couple of men sitting in a coffee
shop, deciding they are going to rob a bank to get something for
nothing! There’s a way that you can give an invitation to sinners, that
just sounds for all the world like a plot to take up a filling station
proprietor’s Saturday night earnings without working for them. Humanism
is, I believe, the most deadly and disastrous of all the philosophical
stenches that’s crept up through the grating over the pit of Hell. It
has penetrated so much of our religion. And it is in utter and total
contrast with Christianity! Unfortunately, it’s seldom seen. And here we
find Micah, wants to have a little chapel, and he wants to have a
priest, and he wants to have prayer, and he wants to have devotion,
because, "I know the Lord will do me good!" AND THIS IS SELFISHNESS! AND
THIS IS SIN! And the Levite comes along and falls right in with it!
Because he wants a place! He wants ten shekels and a shirt and his food!
And so in order that he can have what he wants, and Micah can have what
they want, They sell out God! For ten shekels and a shirt! AND THIS IS
THE BETRAYAL OF THE AGES! And it is the betrayal in which we live. And I
don’t see how God can revive it! Until we come back to Christianity. As
in direct and total contrast with the stenchful humanism that’s
perpetrated in our generation in the name of Christ.
I’m afraid that it’s become so subtle that it goes everywhere. What is
it? In essence it’s this! That this philosophical postulate that the end
of all being is the happiness of man, has been sort of covered over
with evangelical terms and Biblical doctrine until God reigns in heaven
for the happiness of man, Jesus Christ was incarnate for the happiness
of man, all the angels exist in the…..Everything is for the happiness of
man! And I submit to you that this is Unchristian! Isn’t man happy?
Didn’t God intend to make man happy? Yes. But as a by-product, and not a
prime-product.
It was that good man that’s so admired by the fuzzy thinkers of our day,
out there in Africa, dear Dr. Schweitzer; bless his heart, he’s a
brilliant man. A philosopher, doctor, musician, composer – undoubtedly a
brilliant man. But Dr. Schweitzer is no more Christian than this rose,
and he would call it a personal insult if he were to say he was a
Christian. He doesn’t see Christ as having any relevance to his
philosophy or life. Dr. Schweitzer is a humanist. Dr. Schweitzer was
sitting on the bow of the boat going up the broad Congo river toward his
station, watching the Belgian government officials with their high
power rifles, shooting at the crocodiles sunning on the mud flats along
the river. They were expert marksmen. They would use these dumb-dumb
bullets that would explode inside the crocodile and just send them
spinning up into the air, from the contraction of muscles. You say, "
How do you know so much about it?" Well , to my shame, I was guilty of
the same thing in the Nile. And they were there; this was what their
sport was. They bagged them, and they kept count and they’d put strings
around the place where their gun was and have a little place for the gun
and then they’d tie knots so that they could see how many crocodiles
they killed. A colossal waste of life! And it was there that Schweitzer
saw the essence of his philosophy. And do you know what it is? Three
words – Reverence for life….. Reverence for life. Crocodile life, human
life, and other kinds of life. My friend, George Kline, who was with us
last week and is going back to the Gabon, was just about 50 or 60 miles
away from this Dr. Schweitzer’s station. You know, Dr. Schweitzer is so
convinced of reverence of life, that he doesn’t like to sterilize his
surgery. He has the dirtiest surgery in Africa, because bacteria are
life and he doesn’t want to hurt any of the good bacteria with the bad,
so he just sort of, let’s them all grow together. His organ broke.
Someone had sent him our an organ and the means of playing it. Mr. Kline
is an expert organist and an organ repairer as well, so he went over to
see Dr. Schweitzer, and Dr. Schweitzer said, "George, do you think you
can fix my organ?" He said, "I wouldn’t be surprised – let me try it."
So he took the back off and to his amazement he discovered a huge nest
of cockroaches. With characteristic, American enthusiasm and zeal,
George started trampling all over the cockroaches not to let a one of
them get away. And the good doctor came out – his hair standing
straighter than it had for a long time, and because of his anger, he
shouted, "You stop that right now!" "Why? They’re ruining your organ?"
He said, "That’s alright, they were just being true to their nature, "he
said, "You can’t ." So one of the boys came in and said, "It’s alright
Mr. Kline." And he reached down, very tenderly picked them up, and put
them in a little bag, and crimped the top, and he put each cockroach in,
and they took them out into the jungle and let them loose.
Now here was a man that believed his philosophy, reverence for life.
Utterly committed to it! Utterly consistent! Even when it came to the
matter of cockroach or microbe. Do you see? This is humanism, this is
consistency.
Now I ask you; What is the Philosophy of Missions? What is the
Philosophy of Evangelism? What is the Philosophy of a Christian? If
you’ll ask me why I went to Africa, I’ll tell you I went primarily to
improve on the justice of God. I didn’t think it was right for anybody
to go to Hell without a chance to be saved. So I went to give poor
sinners a chance to go to heaven. Now I haven’t put it in so many words,
but if you’ll analyze what I just told you , do you know what it is?
Humanism. That I was simply using the provisions of Jesus Christ as a
means to improve upon human conditions of suffering and misery. And when
I went to Africa, I discovered that they weren’t poor, ignorant, little
heathen running around in the woods looking for someone to tell them
how to go to heaven. That they were Monsters of Iniquity! They were
living in utter and total defiance of far more knowledge of God than I
ever dreamed they had! They deserved Hell! Because they utterly refused
to walk in the light of their conscious, and the light of the law
written upon their heart, and the testimony of nature, and the truth
they knew! And when I found that out I assure you I was so angry with
God that on one occasion in prayer I told Him it was a mighty little
thing He’d done – sending me out there to reach these people that were
waiting to be told how to go to heaven. When I got there I found out
they knew about heaven, and didn’t want to go there, and that they loved
their sin and wanted to stay in it.
(Brother Paris speaks with great passion in this paragraph) I went out
their motivated by humanism. I’d seen pictures of lepers, I’d seen
pictures of ulcers, I’d seen pictures of native funerals, and I didn’t
want my fellow human beings to suffer in Hell eternally after such a
miserable existence on earth. But it was there in Africa that God began
to tear through the overlay of this humanism! And it was that day in my
bedroom with the door locked that I wrestled with God. For here was I,
coming to grips with the fact that the people I thought were ignorant
and wanted to know how to go to heaven and were saying, "Someone come
and teach us!", actually didn’t want to take time to talk with me or
anybody else. They had no interest in the Bible and no interest in
Christ, and they love their sin and wanted to continue in it. And I was
to that place, at that time, where I felt the whole thing was a sham and
a mockery, and I had been sold a bill of goods! And I wanted to come
home. There alone in my bedroom as I faced God honestly with what my
heart felt, it seemed to me I heard Him say, "Yes, will not the Judge of
all the earth do right? The heathen are lost, and they’re going to go
to Hell, not because they haven’t heard the gospel. They’re going to go
to Hell because they are sinners, who love their sin! And because they
deserve Hell. But……I didn’t send you out there for them. I didn’t send
you out there for their sakes." And I heard clearly as I’ve ever heard,
though it wasn’t with physical voice but it was the echo of truth of the
ages, finding it’s way into an open heart. I heard God say to my heart
that day something like this, "I didn’t send you to Africa for the sake
of the heathen, I sent you to Africa for My Sake….They deserved Hell!
But I love them! And I endured the agonies of Hell for them!!!! I didn’t
send you out there for them! I SENT YOU OUT THERE FOR ME… Do I not
deserve the reward of my suffering? Don’t I deserve those for who I
died?" And it reversed it all!! And changed it all!! And righted it
all!! And I wasn’t any longer working for Micah and ten shekels and a
shirt! But I was serving a living God! I was not there for the sake of
the heathen. I was there for the Savior that endured the agonies of Hell
for me, who didn’t deserve it. But He deserved them, (the heathen).
Because He died for them.
Do you see? Let me epitomize, let me summarize. Christianity says, "The
end of all being is the glory of God." Humanism says, "The end of all
being is the happiness of man." And one was born in Hell, the
deification of man; and the other was born in heaven, the glorification
of God! And one is a Levite serving Micah, and the other is a heart
that’s unworthy serving the living God, because it’s the highest honor
in the universe.
What about you? Why did you repent? I’d like to see some people repent
on Biblical terms again. George Whitefield knew it. He stood on Boston
Commons speaking to twenty thousand people and he said, "Listen sinners –
you’re monsters – monsters of iniquity! You deserve Hell! And the worst
of your crimes is that criminals though you’ve been, you haven’t had
the good grace to see it!" He said, "If you will not weep for your sins
and your crimes against a Holy God, George Whitefield will weep for
you!" That man would put his head back and he would sob like a baby.
Why? Because they were in danger of Hell? No! But because they were
"monsters of iniquity", that didn’t even see their sin or care about
their crimes. You see the difference? The difference is, here is
somebody trembling because he is going to be hurt in Hell. And he has no
sense of the enormity of his guilt! And no sense of the enormity of his
crime! And no sense of his insult against Deity! He’s only trembling
because his skin is about to be singed! He’s afraid and I submit to you
that where as fear is good office work in preparing us for grace, it’s
no place to stop. And the Holy Ghost doesn’t stop there. That’s the
reason why no one can savingly receive Christ until they’ve repented.
And no one can repent until they’ve been convicted. And conviction is
the work of the Holy Ghost that helps a sinner to see that he is a
criminal before God and deserves all of God’s wrath. And if God were to
send him to the lowest corner of a devil’s Hell forever and ten
eternities, that he deserved it all! And a hundred fold more. Because
he’s seen his crimes.
This is the difference between twentieth century preaching and the
preaching of John Wesley. Wesley was a preacher of righteousness that
exalted the holiness of God. When he would exalt the holiness of God,
and the law of God, and the righteousness of God, and the justice of
God, and the wisdom of His requirements! And the justice of his wrath
and his anger! Then he would turn to sinners and tell them of the
enormity of their crimes and their open rebellion and their treason, and
their anarchy. And the power of God would so descend upon the company,
that on one occasion it is reliably reported that when the people
dispersed there were 1800 people lying on the ground, utterly
unconscious! Because they had a revelation of the holiness of God and in
the light of that they’d seen the enormity of their sins and God had so
penetrated their minds and hearts that they had fallen to the ground!
It wasn’t only in Wesley’s day; it was also in America, New Haven,
Connecticut, Yale. A man by t he name of John Wesley Redfield had
continuous ministry for three years in and around New Haven. Culminating
in the great meetings in Yale Ball, the first of the Yale Balls’ back
in the 18th century. The policeman were accustomed during those days, if
they saw someone lying on the ground, to go up and smell his breath.
Because if he had alcohol on his breath they’d lock him up; but if he
didn’t, he had Redfield’s disease. And all you needed to do if anyone
had Redfield’s disease was just take him into a quiet place and leave
him until he came to. Because if they were drunkards, they’d stop
drinking, and if they were cruel, they’d stop being cruel, and if they
were immoral, they gave up their immorality. If they were thieves, they
returned what they had. For as they had seen the holiness of God, and
seen the enormity of their sin; the Spirit of God had driven them down
into unconsciousness because of the weight of their guilt! And somehow
in the overspreading of the power of God, sinners repented of their sin
and came savingly to Christ.
But there was a difference! It wasn’t trying to convince a "good" man
that he was in trouble with a "bad" God. But that it was to convince Bad
men that they had deserved the wrath and anger of a Good God! And the
consequences were repentance, that lead to faith, and lead to the life.
Dear friends, there’s only one reason - one reason for a sinner to
repent: and that’s because Jesus Christ deserves the worship and
adoration and the love and the obedience of his heart. Not because he’ll
go to heaven. If the only reason you repented, dear friend, was to keep
out of Hell, all you are is just a Levite serving for ten shekels and a
shirt! That’s all! You’re trying to serve God because He’ll do you
good! But a repentant heart is a heart that has seen something of the
enormity of the crime of playing god and denying the just an righteous
God the worship and obedience that He deserves!
Why should a sinner repent? Because God deserves the obedience and love
that he’s refused to give Him! Not so that he’ll go to heaven. If the
only reason he repents is so that he’ll go to heaven, it’s nothing but
trying to make a deal or a bargain with God.
Why should a sinner give up all his sins? Why should he be challenged to
do it? Why should he make restitution when he’s coming to Christ?
Because God deserves the obedience that He demands!
I have talked with people that have no assurance that sins are forgiven.
They want to feel safe, before they’re willing to commit themselves to
Christ. But I believe that the only ones whom God actually witnesses by
His Spirit and are born of Him, are the people, whether they say it or
not, that come to Jesus Christ and say something like this, "Lord Jesus,
I’m going to obey you, and love you, and serve you, and do what you
want me to do, as long as I live, even if I go to Hell at the end of the
road, simply because you are worthy to be loved, and obeyed and served,
and I’m not trying to make a deal with you!"
Do you see the difference? Do you see the difference? Between a Levite
serving for ten shekels and a shirt or a Micah building a chapel because
God will do you good, and someone that repents for the glory of God.
Why should a person come to the cross? Why should a person embrace death
with Christ? Why should a person be willing to go, in identification,
down to the cross and into the tomb and up again? I’ll tell you why –
because it’s the only way that God can get glory out of human being! If
you say it’s because he’ll get joy or peace or blessing or success or
fame then it’s nothing but a Levite serving for ten shekels and a shirt.
There is only one reason for you to go to the Cross, dear young person –
and that’s because until you come to the place of union with Christ in
death, you are defrauding the Son of God of the glory that He could get
out of your life. For no flesh shall glory in His sight. And until
you’ve understood the sanctifying work of God by the Holy Ghost taking
you into union with Christ in death and burial and resurrection, you
have to serve in what you have and all you have which is under the
sentence of death: human personality, and human nature, and human
strength, and human energy. And God will get no glory out of that! So
the reason for you to go to the cross isn’t that you’re going to get
victory – you will get victory. It isn’t that you’re going to have joy –
you will have joy. But the reason for you to embrace the cross and
press through until you know that you can testify with Paul, "I am
crucified with Christ.." (Galatians 2:20) It isn’t what you’re going to
get out of it, but what He’ll get out of it, for the glory of God. By
the same token, why aren’t you pressed through to know the fullness of
the Holy Spirit? Why aren’t you pressed through to know the fullness of
Christ? I’ll tell you why – Because the only possible way that Jesus
Christ will get glory out of a life that He’s redeemed with His precious
blood, is when He can fill that life with His presence and live through
it his own life.
The genius of our faith wasn’t that we were going to go through the
motions like a Levite that was hired to serve God. No, No! The genius of
our faith was that we’d come to a place where we knew we could do
nothing, and all we could do would be to present the vessel and say,
"Lord Jesus, you’ll have to fill it. And everything that’s done will
have to be done by You and for You." But oh, I know so many people that
are trying to know the fullness of God, so that they can use God.
A young preacher came to me down in Huntington, West Virginia. He said,
"Brother Reidhead, I’ve got a great church. I’ve got a wonderful Sunday
School program, go a radio ministry – growing. But I feel a personal
need and a personal lack, I need to be baptized with the Holy Ghost, I
need to be filled with the Spirit. And someone told me God had done
something for you and I wonder if you could help me." I looked at the
fellow, and you know what he looked like? ME. Just looked like me. I
just saw in him everything that was in me. You thought I was going to
say "me before". No. Listen dear heart; if you’ve ever seen yourself
you’ll know you’re never going to be anything else than you were. For in
me and my flesh there’s no good thing. (Romans 7:18) He looked like me.
He was like a fellow driving up in a big Cadillac, you know, to someone
standing at the filling station, saying "Fill her up, bub, with the
highest octane you’ve got!" Well, that’s the way it looked. He wanted
power for his program. God is not going to be a means to anyone’s end. I
said, "I’m awfully sorry, I don’t think that I can help you." He said,
"Why?" I said, "I don’t think you’re ready." I said, "Well, suppose you
consider yourself coming up with a Cadillac. You’ve talked about your
program, you’ve talked about your radio, you’ve talked about your Sunday
School and church. It’s very good. You’ve done wonderfully well without
the power of the Holy Spirit." That’s what the Chinese Christian said,
you know, when he got back to China. "What impressed you most about
America?" He said, "The great things Americans can accomplish with out
God." And he, (the young preacher) accomplished a great deal, admittedly
without god. Now he wanted something of power to accomplish his ends
even further. I said, "No….no…you’re sitting behind the wheel and you’re
saying to God, "Give me power so I can go." You won’t work. You’ve got
to slide over." But I knew the rascal, because I knew me. I said, "No,
it will never do. You’ve got to get in the back seat." And I could see
him leaning over and grabbing the wheel. "No," I said, "it will never do
in the back seat." I said. "Before God will do anything for you, you
know what you’ve go to do?" So he said, "What?" I said, "You’ve got to
get out of the car, take the keys around, open up the trunk lid, hand
the keys to the Lord Jesus, get inside the trunk, slam the lid down,
whisper through the keyhole, "Lord – look. Fill her up with anything you
want and you drive, it’s up to you from now on." That’s why so many
people you know, do not enter into the fullness of Christ. Because they
want to become a Levite with ten shekels and a shirt. They’ve been
serving Micah, but they think if they had the power of the Holy Ghost
they could serve the tribe of Dan.
It will never work. Never work. There’s only one reason for God needing
you and that’s to bring you to the place where, in repentance, you’ve
been pardoned for His glory. And in victory you’ve been brought to the
place of death that He might reign. And in the fullness, Jesus Christ is
able to live and walk in you. Your attitude is the attitude of the Lord
Himself, who said, "I can do nothing of Myself" (John 8:28) I can’t
speak of myself. I don’t make plans for myself. My only reason for being
is for the glory of God in Jesus Christ. If I were to say to you, "Come
to be saved so you can go to Heaven, come to the Cross so that you can
have joy and victory, come for the fullness of the Spirit so that you
can be satisfied," I would be falling into the trap of humanism. I’m
going to say to you dear friend, if you’re out here without Christ, you
come to Jesus Christ and serve Him as long as you live whether you go to
Hell at the end of the way Because he is worthy!
I say to you Christian friend, you come to the cross and join Him in
union, in death, and enter into all the meaning of death to self in
order that He can have glory. I say to you dear Christian, if you do not
know the fullness of the Holy Ghost, come and present your body a
living sacrifice, and let Him fill you, so that He can have the purpose
for His coming fulfilled in you and get glory through your life. It’s
not what you’re going to get out of God, it’s what He is going to get
out of you.
Let’s be done, once for all, with utilitarian Christianity that makes
God a means, instead of the glorious end that He is. Let’s resign. Let’s
tell Micah we’re through. We’re no longer going to be his priests
serving for ten shekels and a shirt. Let’s tell the tribe of Dan we’re
through. And let’s come and cast ourselves at the feet of the nail
pierced Son of God and tell Him that we’re going to obey Him, and love
Him, and serve Him, as long as we live, because HE IS WORTHY!
Two young Moravians heard of an island in the West Indies where an
atheist British owner had 2000 to 3000 slaves. And the owner had said,
"No preacher, no clergyman, will ever stay on this island. If he’s
shipwrecked we’ll keep him in a separate house until he has to leave;
but he’s never going to talk to any of us about God. I’m through with
all that nonsense." Three thousand salves from the jungles of Africa
brought to an island in the Atlantic and there to live and die without
hearing of Christ.
Two young Moravians heard about it. They sold themselves to the British
planter and used the money they received from their sale, for he paid no
more than he would for any slave, to pay their passage out to his
island for he wouldn’t even transport them. As the ship left it’s pier
in the river at Hamburg and was going out into the North Sea, carried
with the tide, the Moravians had come from Herrenhut to see these two
lads off, in their early twenties. Never to return again, for this
wasn’t a four year term; they sold themselves into life-time slavery.
Simply that as slaves, they could be a s Christians where these others
were. The families were there weeping, for they knew they would never
see them again. And they wondered why they were going and questioned the
wisdom of it. As the gap widened and the housings had been cast off and
were being curled up there on the pier, and the young boys saw the
widening gap, one lad with his arm liked through the arm of his fellow,
raised his hand and shouted across the gap the last words that were
heard from them, they were these: "MAY THE LAMB THAT WAS SLAIN, RECEIVE
THE REWARD OF HIS SUFFERING!" This became the call of Moravian missions.
And this is the only reason for being, That the Lamb that was slain,
may receive the reward of His suffering.
