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From: [EMAIL PROTECTED]   daily devotional Morning and Evening Evening ... Jeremiah 2:18 And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? By sundry miracles, by divers mercies, by strange deliverances Jehovah had proved Himself to be worthy of Israel's trust. Yet they broke down the hedges with which God had enclosed them as a sacred garden; they forsook their own true and living God, and followed after false gods. Constantly did the Lord reprove them for this infatuation, and our text contains one instance of God's expostulating with them, "What hast thou to do in the way of Egypt, to drink the waters of the muddy river?"-for so it may be translated. "Why dost thou wander afar and leave thine own cool stream from Lebanon? Why dost thou forsake Jerusalem to turn aside to Noph and to Tahapanes? Why art thou so strangely set on mischief, that thou canst not be content with the good and healthful, but wouldst follow after that which is evil and deceitful?" Is there not here a word of expostulation and warning to the Christian? O true believer, called by grace and washed in the precious blood of Jesus, thou hast tasted of better drink than the muddy river of this world's pleasure can give thee; thou hast had fellowship with Christ; thou hast obtained the joy of seeing Jesus, and leaning thine head upon His bosom. Do the trifles, the songs, the honours, the merriment of this earth content thee after that? Hast thou eaten the bread of angels, and canst thou live on husks? Good Rutherford once said, "I have tasted of Christ's own manna, and it hath put my mouth out of taste for the brown bread of this world's joys." Methinks it should be so with thee. If thou art wandering after the waters of Egypt, O return quickly to the one living fountain: the waters of Sihor may be sweet to the Egyptians, but they will prove only bitterness to thee. What hast thou to do with them? Jesus asks thee this question this evening-what wilt thou answer Him? Matthew 13:31 (31) Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: The common interpretation of the parable of the mustard seed is that the mustard seed represents the Kingdom of God, which begins tiny, and over time, expands or grows into a worldwide system, becoming the home for many nations or many people. They dwell there in peace, safety, and harmony. This looks good and true on the surface, but after analyzing the symbols, we will see that it is incorrect. It does not hold water. Verse 31 is very clear. Everyone agrees that the man—the sower—is Jesus Christ, as in the Parable of the Tares. Again, the field is the world. Did God not pull us all out of the world? However, the "mustard seed" is a bit more controversial. We learn in the parable of the wheat and the tares that a seed is the means by which a plant grows and reproduces itself. It makes no sense to say that the Kingdom of God grows by means of the Kingdom of God. The mustard seed cannot be the Kingdom of God. It is instead an agent of the Kingdom of God at work to make the Kingdom of God grow and expand. Notice Jesus does not say, "The Kingdom of God is a mustard seed," but it is "like a mustard seed." It is an analogy, and as in all analogies, the correlation is not exact. The comparison between "the mustard seed" and the "Kingdom of God" is not so close as to be identical, but it is a representation that explains a certain aspect of God's Kingdom. What is the mustard plant? In the Greek, the word for it is sinapi, the common word for "mustard." Black mustard grows all across America, which is used to make the mustard that we put on our hot dogs, hamburgers, and sandwiches. Normally the mustard plant grows to be four to six feet tall with spindly branches. However, it is not a tree; it is a mustard plant. A mustard plant, if it is planted in a perfect spot with perfect nutrients, perfect light, perfect irrigation, etc., has been found to grow up to about 15 feet (5 meters) tall. That is almost twice the height of most ceilings. But even if it grows to fifteen feet, does the mustard plant become a tree? No. The mustard plant is always a shrub. It does not grow a thick trunk and large branches. Most of the time, it does not grow past six feet. We know about the mustard seed. This is one point that people always get from this parable—that it is among the smallest of cultivated seeds. Its smallness, then, is really our only clue as to what the parable is teaching. The mustard seed represents something small that does its part in expanding God's Kingdom. What could it be? In Matthew 7:13-14, Christ says the way that leads to eternal life is difficult and narrow, and there are few who find it. Matthew 20:16 reiterates this by saying that few are chosen. In Luke 10:2, when He sends the seventy out, He says the laborers are few. In Luke 12:31-32, He refers to His church as a little flock. Just before the day of Pentecost in AD 31, Acts 1:15 puts the number of disciples—or perhaps families—at about a hundred and twenty. Not very many for three-and-a-half year's work—it was a little flock. Romans 9:27 quotes Isaiah saying that the remnant will be saved. Consider also the small pinch of hairs that Ezekiel stuck in his pocket, and then he took some of them out and burned them in the fire too! I Corinthians 1:26-29 says that God called the weak and the base of the world to put to shame the mighty and the noble. What, then, is the mustard seed? Simple—it is His church: the few, the small, the weak, and the base. He is referring to those who voluntarily submit to God's dominion (the Kingdom of God), and they are absolutely few indeed at this point in time—compared with fifty billion people who have lived on this earth. Richard T. Ritenbaugh From   Parables of Matthew 13 (Part 1): The Mustard Seed ============================================== From: [EMAIL PROTECTED]     daily devotional Morning and Evening Evening ... Joel 2:11 His camp is very great. Consider, my soul, the mightiness of the Lord who is thy glory and defence. He is a man of war, Jehovah is His name. All the forces of heaven are at His beck, legions wait at His door, cherubim and seraphim;, watchers and holy ones, principalities and powers, are all attentive to His will. If our eyes were not blinded by the ophthalmia of the flesh, we should see horses of fire and chariots of fire round about the Lord's beloved. The powers of nature are all subject to the absolute control of the Creator: stormy wind and tempest, lightning and rain, and snow, and hail, and the soft dews and cheering sunshine, come and go at His decree. The bands of Orion He looseth, and bindeth the sweet influences of the Pleiades. Earth, sea, and air, and the places under the earth, are the barracks for Jehovah's great armies; space is His camping ground, light is His banner, and flame is His sword. When He goeth forth to war, famine ravages the land, pestilence smites the nations, hurricane sweeps the sea, tornado shakes the mountains, and earthquake makes the solid world to tremble. As for animate creatures, they all own His dominion, and from the great fish which swallowed the prophet, down to "all manner of flies," which plagued the field of Zoan, all are His servants, and like the palmer-worm, the caterpillar, and the cankerworm, are squadrons of His great army, for His camp is very great. My soul, see to it that thou be at peace with this mighty King, yea, more, be sure to enlist under His banner, for to war against Him is madness, and to serve Him is glory. Jesus, Immanuel, God with us, is ready to receive recruits for the army of the Lord: if I am not already enlisted let me go to Him ere I sleep, and beg to be accepted through His merits; and if I be already, as I hope I am, a soldier of the cross, let me be of good courage; for the enemy is powerless compared with my Lord, whose camp is very great. Galatians 4:1-3 (1) Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; (2) But is under tutors and governors until the time appointed of the father. (3) Even so we, when we were children, were in bondage under the elements of the world: Go to this verse on Bible Tools Paul uses an analogy that is similar to Galatians 3:23-25, where he likens the Old Covenant to a tutor meant to teach, but his application is very different. He says, "Now I say," indicating a different approach to his instruction. As long as an heir is a child, as long as he is immature and unable to inherit, he is not much different from a servant. The child's potential is much greater, and his future is much brighter, but in day-to-day actvities, he is restricted, limited, and controlled just as much as a servant of no lineage. The net effect of the immaturity is the loss of control. The child, like the servant, can only respond to what happens to him rather than having any power over his well-being or destiny. Galatians 4:2 shows that the immature child is ruled over by others until the father, the one who gives the inheritance, decides that the heir can be freed from the grasp of the tutors and governors. This does not mean that at the "appointed time" the heir actually inherits from the father, but rather that at the appointed time he is no longer under the control of somebody else. In this analogy, Paul does not say that the "tutors" and "governors" are positive elements, or that they are good for the child. He only says that they restrict the child and make him little better than a servant. Verse 3 likens the "tutelage" and "governance" to bondage, not like the schoolmaster of Galatians 3:24-25, which was meant to train and prepare. In this series of verses, Paul is showing that until God the Father decides to drag someone out of this world (John 6:44), even though it has been preordained that they have a chance to "be a lord" and to inherit eternal life and other promises from the Father, they are powerless against the "elements of the world"—the rudiments of the cosmos, the world apart from God. These elements are demonic in nature. Before God called the Gentile Galatians, they were in bondage to sin and to Satan. Even though they had a higher potential—to be born into the God Family at the resurrection—until the appointed time when God saw fit to remove the shackles, they were just as controlled and powerless as the average servant of Satan. Similar imagery is found in Colossians 2:20-22, where Paul was arguing against Gnosticism and asceticism: Therefore, if you died with Christ from the basic principles [rudiments, KJV] of the world, why, as though living in the world, do you subject yourselves to regulations—"Do not touch, do not taste, do not handle," which all concern things which perish with the using—according to the commandments and doctrines of men? Paul is clearly not referring to a commandment of God, as verse Colossians 2:22 shows. He is referring to false, pagan teachings that are considered to be the "basic principles" or "rudiments" of the cosmos. This is also shown in Ephesians 2:1-3: And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. Before God redeems a man and "quickens" him—makes him alive—he walks according to the course of the cosmos. This passage shows clearly that the cosmos is ruled by the "prince of the power of the air," Satan the Devil. His spirit works in the children of disobedience, and they serve him. They are powerless in his grasp until God pays for them with the blood of His Son. The "elements of the world" in Galatians 4:3 cannot be a reference to the Mosaic law, because the Gentile Galatians were never exposed to it until after their conversion—after God had ordained that they be taken out of the control of the "governors of this world" (Ephesians 6:12). The "elements of the world" are those basic things that make this cosmos what it is—a world apart from God. These elements are sinful, rebellious, and pagan. It is blasphemous to say that anything that God ordained as a way to live (e.g., the Old Covenant) would put a man in bondage, when God's every intent is to free mankind from the bondage of Satan, sin, and human nature (Exodus 6:6; 20:2; Deuteronomy 5:6; 13:5,10; John 8:33-36; Romans 8:15). Would God liberate the Israelites from the bondage of Egypt (Exodus 1:14; 2:23; 6:5; Deuteronomy 6:12; 8:14; 26:6; Acts 7:6-7) only to shackle them again? On the contrary, He had their best interests in mind, providing for them a "schoolmaster"—the Old Covenant—which would be in effect until the Messiah came. Those who declare that the law of God brings one into bondage are pronouncing that they are anti-Christ: "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7). God's law is not a burden. It is a definition of right and wrong and an extension of God's own character. It is the way that He lives, and there is no Being in the universe that has more freedom than God! James refers to the law of God as the "perfect law of liberty" (James 1:25), not the "law of bondage." He also calls it the "royal law" (James 2:8), not the "weak and beggarly law." Further, the apostle John was inspired to write in I John 5:3 that "this is the love of God, that we keep His commandments: and His commandments are not grievous [burdensome]." It is the height of carnality and blasphemy to consider God's perfect, royal law of liberty to be a weak and beggarly element that keeps mankind in bondage. Some have tried to use Galatians 4:3-5,9-11 to argue that God's law in general, and the Sabbath in particular, has been "done away with." They twist these scriptures to try to say that God's law kept us in bondage, but now Jesus Christ has redeemed us from the law so we no longer need to keep the Sabbath(s) holy. This is ironic, because one of the fundamental meanings and symbols of the Sabbath is redemption and liberation—not from any moral law, but from slavery and bondage to Egypt (sin): Keep the Sabbath day to sanctify it, as the LORD thy God hath commanded thee. Six days thou shalt labour, and do all thy work ... And remember that thou [were] a servant in the land of Egypt, and that the LORD thy God brought thee out [redeemed, rescued, freed] thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the Sabbath day (Deuteronomy 5:12-13,15). God had to instruct the Israelites about the Sabbath again because they had been in Egypt for centuries and had forgotten the instructions to their fathers. The Sabbath was reintroduced right after they were brought out of Egypt (Exodus 16), long before God made a covenant with Israel (Exodus 20). So, while the Sabbath command was a requirement included in the Old Covenant, its validity, importance, and necessity by no means ended when the Old Covenant became obsolete.   David C. 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