A very sad chapter in the history of Israel closes with the words,' how are the mighty fallen and the weapons of war perished'. Israel's ruin on Gilboa was a tragedy to be mourned over, the loss was enormous; God had been greatly dishonoured; those that remained of God's people were in reproach; the testimony of Israel was stained by defeat.
This is but a sad reflection of the ruined testimony of evangelical protestantism in our nation today; the enemy of protestantism has used the weapon of humanism very effectively against the Reformed faith as it has forced an unscriptural political settlement in Ulster at Hillsborough. It is not a time for saved protestants to look out convenient scapegoats to punish at will; such action will only worsen and weaken our spiritual position further, to the delight of our foes. Albeit, as believers in Christ, we have been humiliated and our Saviour's great name discredited, yet there is the possibility of a spiritual recovery through God.
David turned from the time of sorrow, shame, loss and defeat; he prayerfully and carefully sought God for recovery. 2Samuel chapter two opens with the words; 'And it came to pass after this, that David enquired of the LORD, saying, shall I go up into any of the cities of Judah? And the LORD said unto him, go up. And David said, whither shall I go up? And he said, unto Hebron.'
'And it came to pass after this, that David enquired of the LORD --' Here is a man that despite what has happened in the past, despite his loss and humiliation, is turning to God for help. David could have been bitter as to how Saul had mistreated him personally; he could have wanted to discredit Saul's memory for all that he knew that Saul had done wrong; he could have justified himself in as much as he was not on Gilboa when Israel was defeated. There was a lot that David could been bitter about; the loss of friends, the loss of position and so much more; however, what is remarkable here is, not so much David's bitterness as his brokenness. David had mourned over Israel's defeat as if it were his own; he took the ruined testimony of God's people to heart; it was from a broken, rather than from a bitter heart that David enquired of the LORD.
David couldn't alter the past, he could not turn the clock back; he could never enjoy the friendship and fellowship that he once enjoyed with Jonathan, no all that was gone; but what he could do was to enquire of God from a wounded and broken heart. He did not want to see the flock of God scattered; he did not want to think of his fellow believers on the hills wild and bare, the circumstances that David found himself in were allowed of God. David was concerned about God's people, he was concerned about the testimony of Israel; so he enquired of the LORD. Can I ask you, do you have this concern? I would like very much to hear from you, so that we may enquire of the LORD.
David's enquiry was directed to the LORD; he was turning from the ever changing and uncertain circumstances of men and appealing to Almighty God. David was enquiring of the covenant keeping God; David's enquiry was to the One that was a very present help in time of need; he would call upon the God of Abraham, the God of Isaac, the God of Jacob. If there was to be recovery from Gilboa for God's people, then it must come from a broken hearted supplicant, before the mercy seat, laying hold upon the covenant keeping God of heaven. If there is to be recovery from the defeat that evangelical protestantism has suffered of late; then it must come from broken hearted supplicants before the throne of grace in humble contrite petition. Away with all the shouting, screaming and foaming pretentious prayer offerings of the past and let those among us that are broken hearted call consistently, continuously, and reverently upon the LORD.
David was not looking for another political solution, he was not asking the people for direction, no, David was enquiring of the LORD. David had witnessed what human agency was capable of; he had experienced the ruin that the arm of the flesh could bring, David would not stop with Abner, he would not depend upon Isbosheth, and not even upon Joab; he would enquire of the LORD alone.
'Shall I go up into any of the cities of Judah?' David's desire was to go up, he wanted to achieve a higher plain; the road to spiritual recovery for all of God's people begins with an intense desire of heart for higher ground; despite the obstacles, no matter the difficulties anticipated, David wanted the LORD to lead the way. The path to spiritual recovery for evangelical protestantism, is not the path of presumption; it is, rather, the path of obedience to the revealed will of God. David wanted God to reveal the place where he could praise the name of the Lord; 'shall I go up into any of the cities of Judah'; Judah means praise, so David wanted the Lord to lead him to where he could praise the LORD. A bitter spirit rarely desires to praise the Lord, but a broken heart is often the fountain from which praises unto the God of all comfort can flow. Recovery from ruin at Gilboa was to begin with a desire to praise the Lord in the place of God's choice; this would mean separation from Ziklag and separation unto a place where God's name could be praised. David prayed and God answered by saying, 'go up'.
Now there was the clear voice of God, speaking to one that desired to be separated unto the praises of the Almighty; now the road to spiritual recovery is always punctuated by the voice of God saying, 'this is the way walk ye in it'. How sweet the path to spiritual recovery is, when the believer hears God's voice from out of the sacred page. If we are ever to praise the name of the Lord as evangelical protestants, then we must give ear to God's voice speaking to us from out of His Word; only the Lord can guide His redeemed on the path to spiritual recovery.
'And David said, whither shall I go up? And he said, unto Hebron'. David had been encouraged by the way that the Lord had answered prayer; he was encouraged when he heard God's voice; this encouragement of heart prompted him to seek the Lord concerning the very place where the Lord wanted him to be. Praise was restored and now a place to serve the Lord was all important to David. God directed his servant to Hebron; this is most significant because it is the very place where Abraham had built an alter unto God after he was separated from the compromising company of Lot. For David, this was the place where the patriarchs had stood, here was a place where God could be praised; a place of God's choosing, where fellowship with God could be restored.
Is there such a yearning in our hearts as evangelical protestants, for a place where God's name can be praised and a testimony established for His glory? Do we really yearn such a recovery?
Sunday 29 August 2010
Ruin at Gilboa / Ruined Fellowship
As David lamented the loss of Saul and Jonathan on mount Gilboa, he used the phrase, 'how are the mighty fallen', three times. Already we have noticed how that leadership and friendship were ruined amongst Israel of old; now as David closes his lamentation we are faced with a ruined fellowship.
I have drawn a parallel between Israel's ruin on Gilboa and the present ruin of evangelical protestantism which had once been championed by first and second generation Free Presbyterianism. Early in Saul's reign he was identified with the Ark of the covenant (1Sam14:18), it was there that he made inquiry, sought and found direction in a time of deep crisis. The Ark of the testimony was the place of fellowship with God; this fellowship which God's redeemed people enjoyed with the LORD, was and is afforded on the ground and merit of the shed blood, which was sprinkled upon the mercy seat; here God condescends to meet with His redeemed people.
It is interesting to note that, this was the last time that Saul approached the mercy seat; afterward he allowed himself to be governed by political principles and to depend on political direction as he spared Agag and the spoil of the Amalekites. 'How are the mighty fallen and the weapons of war perished'. David mourned over Saul and Jonathan, he mourned over the people of God that had fought bravely on Gilboa and lost; he mourned over a ruined leadership, he lamented ruined friendships, but as he surveyed the ruined fellowship of God's people, no wonder he poured out those heart rending words; 'how are the mighty fallen and the weapons of war perished'.
On Gilboa, 'the shield of the mighty is vilely cast away'; God's people had followed their leadership into battle against the enemy, without first putting on the armour of God; their leaders had left off carrying the shield of faith, and they followed in the same reckless path. Saul had trusted in the shield of a political mandate, more than in the shield of the LORD; he did know better, he knew what God had said to Abraham, his forefather; 'I am thy shield'. Saul had turned away from fellowship with God and sought fellowship with fallen man; in turn God's people had left off following the Lord and had begun to follow the man.
'How are the mighty fallen and the weapons of war perished'; Saul's political achievements, his political titles, his political privileges and power could not guarantee him victory on Gilboa, in the day of spiritual battle. Without constant fellowship with God, God's people were no different to the enemy in a human sense; they were on enemy soil, using enemy weapons and employing enemy tactics; they were fighting a spiritual battle in the strength of the flesh; they were bound to lose and so they did. The only way for God's people to be assured of victory against the enemy is by remembering that, 'the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds'.
So too in Ulster, evangelical protestants have cast off the LORD as their shield, we have turned away from the mercy seat of our God, we have placed our confidence in political leaders and institutions, we have entered into conflict with the enemy, AND WE HAVE LOST! Evangelical protestant leaders have abandoned their former separatist principles and now whole heartily support political power sharing with unrepentant terrorists; they see no problem in having our civil and religious liberties the subject of secular humanist debate. These protestant evangelicals are prepared to discuss our protestant heritage, whether at spiritual or political level with Roman Catholics; our heritage, which is based solely upon the Word of God should never be open to debate with the world; evangelical protestantism has separated from the unscriptural position of Roman Catholicism at the reformation and does not want to recant our confession of faith in Christ alone, by grace alone, through faith alone. 'How are the mighty fallen and the weapons of war perished'.
The signing of the Hillsborough agreement has witnessed the ruination of our fellowship as God's people; it has endorsed the release of criminals into society which is contrary to God's Word; it has assured the devolution of policing and justice into the hands of a terrorist inclusive government; it has underpinned the secular discussion of our civil and religious liberty; it has made way for the introduction of secular humanism through the equality legalisation; it has plastered the word compromise all over the once stable position of protestantism.
With the benefit of hindsight, it was a very sorry day when Ulster evangelical protestants, allowed our spiritual principles to slip into the hands of ambitious political leaders, who were only too willing to sell our protestant evangelical birth right for a taste of vain glory. Interestingly David did not pass judgment on any of God's people that day, and neither should we in our day, it is enough to say with David, 'how are the mighty fallen and the weapons of war perished'. What are we left with now? A ruined fellowship as God's people, yes; yet one that, praise God, can be restored and revived.
I have drawn a parallel between Israel's ruin on Gilboa and the present ruin of evangelical protestantism which had once been championed by first and second generation Free Presbyterianism. Early in Saul's reign he was identified with the Ark of the covenant (1Sam14:18), it was there that he made inquiry, sought and found direction in a time of deep crisis. The Ark of the testimony was the place of fellowship with God; this fellowship which God's redeemed people enjoyed with the LORD, was and is afforded on the ground and merit of the shed blood, which was sprinkled upon the mercy seat; here God condescends to meet with His redeemed people.
It is interesting to note that, this was the last time that Saul approached the mercy seat; afterward he allowed himself to be governed by political principles and to depend on political direction as he spared Agag and the spoil of the Amalekites. 'How are the mighty fallen and the weapons of war perished'. David mourned over Saul and Jonathan, he mourned over the people of God that had fought bravely on Gilboa and lost; he mourned over a ruined leadership, he lamented ruined friendships, but as he surveyed the ruined fellowship of God's people, no wonder he poured out those heart rending words; 'how are the mighty fallen and the weapons of war perished'.
On Gilboa, 'the shield of the mighty is vilely cast away'; God's people had followed their leadership into battle against the enemy, without first putting on the armour of God; their leaders had left off carrying the shield of faith, and they followed in the same reckless path. Saul had trusted in the shield of a political mandate, more than in the shield of the LORD; he did know better, he knew what God had said to Abraham, his forefather; 'I am thy shield'. Saul had turned away from fellowship with God and sought fellowship with fallen man; in turn God's people had left off following the Lord and had begun to follow the man.
'How are the mighty fallen and the weapons of war perished'; Saul's political achievements, his political titles, his political privileges and power could not guarantee him victory on Gilboa, in the day of spiritual battle. Without constant fellowship with God, God's people were no different to the enemy in a human sense; they were on enemy soil, using enemy weapons and employing enemy tactics; they were fighting a spiritual battle in the strength of the flesh; they were bound to lose and so they did. The only way for God's people to be assured of victory against the enemy is by remembering that, 'the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds'.
So too in Ulster, evangelical protestants have cast off the LORD as their shield, we have turned away from the mercy seat of our God, we have placed our confidence in political leaders and institutions, we have entered into conflict with the enemy, AND WE HAVE LOST! Evangelical protestant leaders have abandoned their former separatist principles and now whole heartily support political power sharing with unrepentant terrorists; they see no problem in having our civil and religious liberties the subject of secular humanist debate. These protestant evangelicals are prepared to discuss our protestant heritage, whether at spiritual or political level with Roman Catholics; our heritage, which is based solely upon the Word of God should never be open to debate with the world; evangelical protestantism has separated from the unscriptural position of Roman Catholicism at the reformation and does not want to recant our confession of faith in Christ alone, by grace alone, through faith alone. 'How are the mighty fallen and the weapons of war perished'.
The signing of the Hillsborough agreement has witnessed the ruination of our fellowship as God's people; it has endorsed the release of criminals into society which is contrary to God's Word; it has assured the devolution of policing and justice into the hands of a terrorist inclusive government; it has underpinned the secular discussion of our civil and religious liberty; it has made way for the introduction of secular humanism through the equality legalisation; it has plastered the word compromise all over the once stable position of protestantism.
With the benefit of hindsight, it was a very sorry day when Ulster evangelical protestants, allowed our spiritual principles to slip into the hands of ambitious political leaders, who were only too willing to sell our protestant evangelical birth right for a taste of vain glory. Interestingly David did not pass judgment on any of God's people that day, and neither should we in our day, it is enough to say with David, 'how are the mighty fallen and the weapons of war perished'. What are we left with now? A ruined fellowship as God's people, yes; yet one that, praise God, can be restored and revived.
Sunday 15 August 2010
Ruin at Gioboa / Ruined Friendship
David's lamentation over the tragic loss of Saul and Jonathan, together with many of God's people, on Gilboa, is punctuated with the phrase, 'how are the mighty fallen'. We have already considered this from the context of a ruined leadership, now our attention is to be focused on a ruined friendship.
In this life, filled with uncertainty, heartache and difficulty, it is good to have friends; without doubt the best friend to have, is the 'friend of sinners', the one that hath said 'I will never leave thee nor forsake thee', the Lord Jesus Christ. As David mourns Israel's loss and ruin at Gilboa, he begins to reflect on his friendship with Jonathan; 'How are the mighty fallen in the midst of the battle!' That day, David had lost a dear friend in the most callous and terrible manner, when the enemy took away Jonathan's life.
Earlier David watched on helplessly as Israel under Saul compromised their separatist principles and entered into fellowship with the enemy. Persecution from the leadership in Israel had chased David into the fields while his friend Jonathan remained in the palace; yet such circumstances did not break their friendship; their friendship was in the Lord and so it had a lasting foundation. When Jonathan went onto mount Gilboa, David's heart went with him; in David's eyes his friend was a mighty man of God; not withstanding his friend was in great peril because God's presence had been withdrawn from Israel. As a fellow soldier, David felt the deep loss of Jonathan on that God forsaken battle field.
David said, 'O Jonathan, thou wast slain in thine high places'; this could be that Jonathan had reached the height of his career, he had been in high office next to the king; yes, he had been set on high. His death was all the more poignant in David's sight; David's friend was cut down when he was just in his prime, making the loss well nigh unbearable.
Jonathan loved David in the Lord, this was a love that rendered the tie of friendship with David unbreakable unto death. 'I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me; thy love to me was wonderful, passing the love of women.' Now the greatest test of David's friendship to Jonathan had come; Jonathan had been defeated before the enemy, he had fought without the Lord and had lost; his testimony was now in question, his error was great. The enemy had prevailed, David had lost his dear friend; the strong cord of friendship was finally broken, the enemy had gotten the victory.
The parallel is easily enough found amongst evangelical protestants today in the wake of the recent ruinous circumstances where evangelical protestant leaders have sought friendship of the world. God's people that once were close friends in various church fellowships, no longer speak to each other. Office bearers will not shake hands with one another; gospel ministers often behave in a callous and abrasive manner towards their flock; other pastors seek to destroy neighbouring flocks by railing against them. There is no point in naming any particular denomination here, as it is already public knowledge, to the shame of all that are saved by grace. 'how are the mighty fallen'
There is no doubt, friendships have been broken and what is more, are being broken daily in evangelical protestant fellowships; why? because the enemy has got into the midst and has destroyed the foundation upon which Christian friendship can be established. Christian friendship is built upon separation from the mammon of this fallen world, and separation unto God's Word. 'friendship of the world is enmity with God' -- 'whosoever therefore will be a friend of the world is the enemy of God'. When, as believers, we see the ruined friendships that prevail in evangelical protestant circles today; we can but echo the words, 'how are the mighty fallen'
In this life, filled with uncertainty, heartache and difficulty, it is good to have friends; without doubt the best friend to have, is the 'friend of sinners', the one that hath said 'I will never leave thee nor forsake thee', the Lord Jesus Christ. As David mourns Israel's loss and ruin at Gilboa, he begins to reflect on his friendship with Jonathan; 'How are the mighty fallen in the midst of the battle!' That day, David had lost a dear friend in the most callous and terrible manner, when the enemy took away Jonathan's life.
Earlier David watched on helplessly as Israel under Saul compromised their separatist principles and entered into fellowship with the enemy. Persecution from the leadership in Israel had chased David into the fields while his friend Jonathan remained in the palace; yet such circumstances did not break their friendship; their friendship was in the Lord and so it had a lasting foundation. When Jonathan went onto mount Gilboa, David's heart went with him; in David's eyes his friend was a mighty man of God; not withstanding his friend was in great peril because God's presence had been withdrawn from Israel. As a fellow soldier, David felt the deep loss of Jonathan on that God forsaken battle field.
David said, 'O Jonathan, thou wast slain in thine high places'; this could be that Jonathan had reached the height of his career, he had been in high office next to the king; yes, he had been set on high. His death was all the more poignant in David's sight; David's friend was cut down when he was just in his prime, making the loss well nigh unbearable.
Jonathan loved David in the Lord, this was a love that rendered the tie of friendship with David unbreakable unto death. 'I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me; thy love to me was wonderful, passing the love of women.' Now the greatest test of David's friendship to Jonathan had come; Jonathan had been defeated before the enemy, he had fought without the Lord and had lost; his testimony was now in question, his error was great. The enemy had prevailed, David had lost his dear friend; the strong cord of friendship was finally broken, the enemy had gotten the victory.
The parallel is easily enough found amongst evangelical protestants today in the wake of the recent ruinous circumstances where evangelical protestant leaders have sought friendship of the world. God's people that once were close friends in various church fellowships, no longer speak to each other. Office bearers will not shake hands with one another; gospel ministers often behave in a callous and abrasive manner towards their flock; other pastors seek to destroy neighbouring flocks by railing against them. There is no point in naming any particular denomination here, as it is already public knowledge, to the shame of all that are saved by grace. 'how are the mighty fallen'
There is no doubt, friendships have been broken and what is more, are being broken daily in evangelical protestant fellowships; why? because the enemy has got into the midst and has destroyed the foundation upon which Christian friendship can be established. Christian friendship is built upon separation from the mammon of this fallen world, and separation unto God's Word. 'friendship of the world is enmity with God' -- 'whosoever therefore will be a friend of the world is the enemy of God'. When, as believers, we see the ruined friendships that prevail in evangelical protestant circles today; we can but echo the words, 'how are the mighty fallen'
The Ruin at Gilboa / Ruined Leadership
Every road that leads the believer away from the things that Christ loves and deviates towards those things that Christ hates, will always lead to ruin and loss. Gilboa was such a place for Saul and Israel, it was here that God’s people fell and the enemies of the Lord were seen to triumph. This was a place where political negotiations with Amalek had drawn two generations of God’s people to suffer defeat and ruin. Sadly, Israel of old had turned away from following the LORD of hosts and had followed Saul into battle.
The second book of Samuel opens with perhaps the darkest chapter in the history of God’s people, when the ruin at Gilboa was announced. Ironically, the tidings of Israel’s defeat and ruin came to David at Ziklag from the lips of an Amalekite, one that had assisted in Saul’s death. Remember, it was Saul, who, after some political negotiations had consented to the early release of Agag, king of the Amalekites. When David heard of the sad ruin at Gilboa, the scriptures declare that; ‘Then David took hold on his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword.’
As David lamented the tragic loss on Gilboa’s battlefield, he used the phrase; ‘how are the mighty fallen,’ three times; this phrase punctuates, ruined leadership, ruined friendship and ruined fellowship among God’s people. This provides yet another parallel with the ruin of evangelical protestant testimony in our nation of late, ‘how are the mighty fallen’
Leadership ruined
As David heard of the devastation that had overtaken Israel; in one day two generations in Israel suffered humiliation and defeat. Israel’s leadership had been wiped out, the mighty had fallen on Gilboa. David was not so much interested in the details of the enemy victory; he was more concerned with the former testimony of Israel’s leadership that had tragically fallen. He said, ‘the beauty of Israel is slain’ – ‘Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.’ David didn’t attack the former leaders; he mourned their ruined leadership and the loss amongst God’s people. ‘Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.’
David did not want the place of defeat and ruin remembered or celebrated either; ‘Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings:’ Neither did David want there to be occasion for the enemy to reproach the name of the Lord; the ruin of God’s people was not to be published in a vain glorious fashion. ‘Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph’. All David could say in response to the ruined leadership of God’s people at Gilboa, was, ‘how are the mighty fallen’
How could such ruin overtake Israel’s leadership at Gilboa? How could such champions in Israel be defeated? How could mighty men as Saul and Jonathan fall before the enemy? These were brave men; they had indeed fought previously in the Lord’s battles and triumphed through God. ‘From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty’. David hits the answer to some, if not to all of these questions; ‘for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.’ God is the shield and buckler of His redeemed; but when God’s people cast off the Lord then they cannot stand before the enemy; they stand as if they are the same as the enemy; ‘as though he had not been anointed with oil’ Saul had cast off the commandment of the Lord and clad himself in the rags of political compromise. The secret talks and deals at Endor could afford no protection for Israel’s leadership as they fell at Gilboa. ‘how are the mighty fallen’
Now for the very painful parallel with the evangelical protestant leadership of our day which have been ruined and sore defeated in recent times. A political agreement was reached at Hillsborough whereby policing and justice will be placed in the remit of the terrorist inclusive, amoral executive at Stormont. This agreement is the consummation of the Belfast and St Andrews agreements and has the approval and support of evangelical protestant leaders. Evangelical protestant leaders signed up to the St Andrews agreement, sat down in partnership government with unrepentant terrorists and then advocated the full devolution of policing and justice powers to the executive.
By implication and association, this means that our evangelical protestant leaders support the early release of murderers into society; this is contrary to God’s Word, which states that the evil doer should be punished. Moreover they have helped, whether by association or by deed, to implement and support a terrorist inclusive government, which appears to have a secular humanistic foundation; it must also be said that this government has no opposition party. First and second generation Free Presbyterians, who entered into solemn covenant with the Lord, vowed to love the things which Christ loves, and to hate the things that Christ hates; now, how can a covenant such as this stand, when their leadership have not condemned the undemocratic, amoral and terrorist inclusive executive at Stormont? ‘how are the mighty fallen’
Our civil and religious liberty, which was purchased at such cost, has been cut adrift by central and devolved government that is intent on the implementation of legislation which is supportive of secular humanistic opinion and is destructive towards the authoritative Word of Almighty God. When the ruin of evangelical protestant leadership is brought into focus like this, we who are saved by grace alone through faith alone, can only but hang our heads before the One who loved us and gave himself for us; and cry, ‘how are the mighty fallen’!
The second book of Samuel opens with perhaps the darkest chapter in the history of God’s people, when the ruin at Gilboa was announced. Ironically, the tidings of Israel’s defeat and ruin came to David at Ziklag from the lips of an Amalekite, one that had assisted in Saul’s death. Remember, it was Saul, who, after some political negotiations had consented to the early release of Agag, king of the Amalekites. When David heard of the sad ruin at Gilboa, the scriptures declare that; ‘Then David took hold on his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword.’
As David lamented the tragic loss on Gilboa’s battlefield, he used the phrase; ‘how are the mighty fallen,’ three times; this phrase punctuates, ruined leadership, ruined friendship and ruined fellowship among God’s people. This provides yet another parallel with the ruin of evangelical protestant testimony in our nation of late, ‘how are the mighty fallen’
Leadership ruined
As David heard of the devastation that had overtaken Israel; in one day two generations in Israel suffered humiliation and defeat. Israel’s leadership had been wiped out, the mighty had fallen on Gilboa. David was not so much interested in the details of the enemy victory; he was more concerned with the former testimony of Israel’s leadership that had tragically fallen. He said, ‘the beauty of Israel is slain’ – ‘Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.’ David didn’t attack the former leaders; he mourned their ruined leadership and the loss amongst God’s people. ‘Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.’
David did not want the place of defeat and ruin remembered or celebrated either; ‘Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings:’ Neither did David want there to be occasion for the enemy to reproach the name of the Lord; the ruin of God’s people was not to be published in a vain glorious fashion. ‘Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph’. All David could say in response to the ruined leadership of God’s people at Gilboa, was, ‘how are the mighty fallen’
How could such ruin overtake Israel’s leadership at Gilboa? How could such champions in Israel be defeated? How could mighty men as Saul and Jonathan fall before the enemy? These were brave men; they had indeed fought previously in the Lord’s battles and triumphed through God. ‘From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty’. David hits the answer to some, if not to all of these questions; ‘for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.’ God is the shield and buckler of His redeemed; but when God’s people cast off the Lord then they cannot stand before the enemy; they stand as if they are the same as the enemy; ‘as though he had not been anointed with oil’ Saul had cast off the commandment of the Lord and clad himself in the rags of political compromise. The secret talks and deals at Endor could afford no protection for Israel’s leadership as they fell at Gilboa. ‘how are the mighty fallen’
Now for the very painful parallel with the evangelical protestant leadership of our day which have been ruined and sore defeated in recent times. A political agreement was reached at Hillsborough whereby policing and justice will be placed in the remit of the terrorist inclusive, amoral executive at Stormont. This agreement is the consummation of the Belfast and St Andrews agreements and has the approval and support of evangelical protestant leaders. Evangelical protestant leaders signed up to the St Andrews agreement, sat down in partnership government with unrepentant terrorists and then advocated the full devolution of policing and justice powers to the executive.
By implication and association, this means that our evangelical protestant leaders support the early release of murderers into society; this is contrary to God’s Word, which states that the evil doer should be punished. Moreover they have helped, whether by association or by deed, to implement and support a terrorist inclusive government, which appears to have a secular humanistic foundation; it must also be said that this government has no opposition party. First and second generation Free Presbyterians, who entered into solemn covenant with the Lord, vowed to love the things which Christ loves, and to hate the things that Christ hates; now, how can a covenant such as this stand, when their leadership have not condemned the undemocratic, amoral and terrorist inclusive executive at Stormont? ‘how are the mighty fallen’
Our civil and religious liberty, which was purchased at such cost, has been cut adrift by central and devolved government that is intent on the implementation of legislation which is supportive of secular humanistic opinion and is destructive towards the authoritative Word of Almighty God. When the ruin of evangelical protestant leadership is brought into focus like this, we who are saved by grace alone through faith alone, can only but hang our heads before the One who loved us and gave himself for us; and cry, ‘how are the mighty fallen’!
Tuesday 10 August 2010
The Road to Gilboa
Gilboa, situated a few miles west of Bethshean, near the plain of Jezreel, is a hilly area in Israel west of Jordan where Saul and his sons were slain in battle. In consideration of the tragic events that have overtaken evangelical protestantism in our nation of late I want to consider Gilboa in a spiritual context, so as to get an understanding of the present times in which we live as born again believers.
Over the space of the next few blogs, we are going to trace the 'Road to Gilboa', the 'Ruin at Gilboa ' and the 'Recovery from Gilboa'. I want to particularly trace the course of evangelical protestantism here in Ulster over the past fifty to sixty years, and draw certain unmistakable parallels between first and second generation Free Presbyterianism, or Paisleyism, and Israel under Saul.
The road that Israel started on under Saul's command looked promising enough, it showed great potential and certainly did not appear to lead into humiliation and lamentable defeat. The Scriptures say of Saul, 'there went with him a band of men whose heart God had touched'; and so the parallel begins with those that supported Rev Ian Paisley in the Free Presbyterian Church back in the nineteen fifties and early sixties. Saul's former position was one of separation unto God and His Word, and uncompromising opposition to the Philistines of his day; and the same parallel could be drawn with Paisleyism a few decades ago, as it championed evangelical protestantism and opposed Papal error.
The path that led Saul and Israel to defeat, humiliation and immeasurable loss at Gilboa is easily enough found in first Samuel and is punctuated with the same turns that have led to the terrible situation that has overtaken evangelical protestantism in Ulster today. The opening verses of chapter 13 reveal Saul's personal ambition to be held in high esteem of men; ' and all Israel heard say that Saul had smitten the Philistines'; vain glory soon led to the fear of man, and the fear of man led to rash self willed disobedience where Saul offered sacrifice rather than waiting on the LORD and showing respect to Samuel's office (ch13:4-16)
These subtle yet significant incidents soon turned Israel, under Saul, out the path of obedient service to God and into the road that led to Gilboa and reproachful defeat. 1Samuel 14 shows rash oaths bringing faintness and uncertainty among God's people; such rash and callous behaviour soon led to wrong judgement being visited upon the faithful labourers by a headstrong nonspiritual oversight. 1Samuel 15 reveals how Israel under Saul's leadership adopted political expediency and rejected the Word of God. Israel became more politically astute and less spiritually minded; this is born out by Saul yielding to political pressure, sparing Agag and the best of the herds, and disobeying the commandment of Almighty God.
After this political alliance, Israel followed Saul more than they followed God; this resulted in jealousy and rivalry in the camp of God's people. When David defeated the Philistine giant, rather than united rejoicing among the saints of God, there was spite, envy and bitterness among the oversight. Such treacherous behaviour in the camp of Israel resulted in people like David being persecuted and chased out into the open field; then there was Doeg, slaying the priests at Saul's command.
While Israel, in Saul's day devoured one another, the enemy were gaining strength and encouragement. Unnoticed to Saul, the Philistines were equipping themselves with better weaponry; they were studying the evident weaknesses in the camp of Israel and preparing to strike terror among God's people; while Saul ridiculed, persecuted and destroyed Israel, the Philistines were closing rank and planing their attack.
By the time Saul went to Endor, the Philistines were in a very strong position and Israel were weak beyond measure. At Endor, Saul promised amnesty to the guilty lawbreaker, typified in the witch; God's law said she should die, Saul promised her life. Political association always demands compromise, and here are the actions of a man that had changed; once he destroyed the lawbreakers now he was instrumental in their release and protection. In a very short time, Saul was found on Gilboa, surrounded by fallen Israel.
We can trace the parallel path of evangelical protestantism in Ulster throughout this Biblical narrative ; it is easy to see how that when evangelical protestants seek a political mandate more than Divine approval, then what is sown by the flesh must be reaped. Ulster's Endor can be pin pointed at Belfast and St Andrews, where criminals were released from prison and even put into government; where humanistic equality legislation received evangelical protestant approval; then, on the other hand, Gilboa is found at Hillsburgh, where the justice system is to be handed over to a terrorist inclusive government, which is again supported by evangelical protestants. How can evangelical protestants support any form of terrorist inclusive government and claim to love the things that Christ loves and hate the things that Christ hates? In the next blog we will consider the Ruin at Gilboa.
Over the space of the next few blogs, we are going to trace the 'Road to Gilboa', the 'Ruin at Gilboa ' and the 'Recovery from Gilboa'. I want to particularly trace the course of evangelical protestantism here in Ulster over the past fifty to sixty years, and draw certain unmistakable parallels between first and second generation Free Presbyterianism, or Paisleyism, and Israel under Saul.
The road that Israel started on under Saul's command looked promising enough, it showed great potential and certainly did not appear to lead into humiliation and lamentable defeat. The Scriptures say of Saul, 'there went with him a band of men whose heart God had touched'; and so the parallel begins with those that supported Rev Ian Paisley in the Free Presbyterian Church back in the nineteen fifties and early sixties. Saul's former position was one of separation unto God and His Word, and uncompromising opposition to the Philistines of his day; and the same parallel could be drawn with Paisleyism a few decades ago, as it championed evangelical protestantism and opposed Papal error.
The path that led Saul and Israel to defeat, humiliation and immeasurable loss at Gilboa is easily enough found in first Samuel and is punctuated with the same turns that have led to the terrible situation that has overtaken evangelical protestantism in Ulster today. The opening verses of chapter 13 reveal Saul's personal ambition to be held in high esteem of men; ' and all Israel heard say that Saul had smitten the Philistines'; vain glory soon led to the fear of man, and the fear of man led to rash self willed disobedience where Saul offered sacrifice rather than waiting on the LORD and showing respect to Samuel's office (ch13:4-16)
These subtle yet significant incidents soon turned Israel, under Saul, out the path of obedient service to God and into the road that led to Gilboa and reproachful defeat. 1Samuel 14 shows rash oaths bringing faintness and uncertainty among God's people; such rash and callous behaviour soon led to wrong judgement being visited upon the faithful labourers by a headstrong nonspiritual oversight. 1Samuel 15 reveals how Israel under Saul's leadership adopted political expediency and rejected the Word of God. Israel became more politically astute and less spiritually minded; this is born out by Saul yielding to political pressure, sparing Agag and the best of the herds, and disobeying the commandment of Almighty God.
After this political alliance, Israel followed Saul more than they followed God; this resulted in jealousy and rivalry in the camp of God's people. When David defeated the Philistine giant, rather than united rejoicing among the saints of God, there was spite, envy and bitterness among the oversight. Such treacherous behaviour in the camp of Israel resulted in people like David being persecuted and chased out into the open field; then there was Doeg, slaying the priests at Saul's command.
While Israel, in Saul's day devoured one another, the enemy were gaining strength and encouragement. Unnoticed to Saul, the Philistines were equipping themselves with better weaponry; they were studying the evident weaknesses in the camp of Israel and preparing to strike terror among God's people; while Saul ridiculed, persecuted and destroyed Israel, the Philistines were closing rank and planing their attack.
By the time Saul went to Endor, the Philistines were in a very strong position and Israel were weak beyond measure. At Endor, Saul promised amnesty to the guilty lawbreaker, typified in the witch; God's law said she should die, Saul promised her life. Political association always demands compromise, and here are the actions of a man that had changed; once he destroyed the lawbreakers now he was instrumental in their release and protection. In a very short time, Saul was found on Gilboa, surrounded by fallen Israel.
We can trace the parallel path of evangelical protestantism in Ulster throughout this Biblical narrative ; it is easy to see how that when evangelical protestants seek a political mandate more than Divine approval, then what is sown by the flesh must be reaped. Ulster's Endor can be pin pointed at Belfast and St Andrews, where criminals were released from prison and even put into government; where humanistic equality legislation received evangelical protestant approval; then, on the other hand, Gilboa is found at Hillsburgh, where the justice system is to be handed over to a terrorist inclusive government, which is again supported by evangelical protestants. How can evangelical protestants support any form of terrorist inclusive government and claim to love the things that Christ loves and hate the things that Christ hates? In the next blog we will consider the Ruin at Gilboa.
Sunday 8 August 2010
The Silent Moderator
Quite some time has lapsed since I asked the moderator of the Free Presbyterian Church, Rev Ron Johnstone, to publish His denomination's present position on terrorist inclusive government; there has been no reply, not even an acknowledgement to my request.
Just prior to Rev Ian Paisley's fellowshipping with terrorists in government, the presbytery released the following statement; 'As a denomination we will continue to stand without compromise for Jesus Christ and will vigorously oppose any betrayal of His gospel and departure from the Biblical faith and truths'.
After Rev Johnstone's appointment as moderator he had this to say regarding the DUP and its former leader; concerning the Free Presbyterian Church and the DUP, 'we are totally different organisations', 'there is no official connection'. Rev Johnstone went on to say that, 'Dr Paisley will continue to have a prominent role in the church, and in the presbytery'.
Clearly, Rev Paisley and others broke with the long established separatist position of their church so as to fellowship in a terrorist inclusive government; such action has not been censored or condemned by the presbytery. Rev Ian Paisley held the positions of Moderator, Minister, First Minister and President of the Whitefield College of the Bible simultaneously, without objection from the presbytery, even in light of their former public statement.
Rev Johnstone has publicly vindicated Rev Paisley's position and in doing so, it is my opinion that he has contradicted his presbyteries former statement. It is absurd in the extreme to have a statement which condemns sin, apostasy and immorality and then to vindicate those that have compromised the very principles upon which their church purports to stand.
For some time I have sought to understand what has gone wrong in our society here in Ulster; ever since the establishment of the humanistic Good Friday Agreement, there has been a steady decline in the moral fabric of this Provence; this decline has resulted in a coalition government without moral authority and a form of protestantism without foundation or voice.
Just prior to Rev Ian Paisley's fellowshipping with terrorists in government, the presbytery released the following statement; 'As a denomination we will continue to stand without compromise for Jesus Christ and will vigorously oppose any betrayal of His gospel and departure from the Biblical faith and truths'.
After Rev Johnstone's appointment as moderator he had this to say regarding the DUP and its former leader; concerning the Free Presbyterian Church and the DUP, 'we are totally different organisations', 'there is no official connection'. Rev Johnstone went on to say that, 'Dr Paisley will continue to have a prominent role in the church, and in the presbytery'.
Clearly, Rev Paisley and others broke with the long established separatist position of their church so as to fellowship in a terrorist inclusive government; such action has not been censored or condemned by the presbytery. Rev Ian Paisley held the positions of Moderator, Minister, First Minister and President of the Whitefield College of the Bible simultaneously, without objection from the presbytery, even in light of their former public statement.
Rev Johnstone has publicly vindicated Rev Paisley's position and in doing so, it is my opinion that he has contradicted his presbyteries former statement. It is absurd in the extreme to have a statement which condemns sin, apostasy and immorality and then to vindicate those that have compromised the very principles upon which their church purports to stand.
For some time I have sought to understand what has gone wrong in our society here in Ulster; ever since the establishment of the humanistic Good Friday Agreement, there has been a steady decline in the moral fabric of this Provence; this decline has resulted in a coalition government without moral authority and a form of protestantism without foundation or voice.
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