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Jeremiah 15:19

“Therefore thus said Yehovah, If you return, then I will bring you again and you shall stand before Me; and if you take the precious from the vile, you shall be as My mouth: let them return unto you but do not return unto them.”

Jeremiah was a man who was instructed of the Spirit of God concerning the labours he was assigned and his station in life. As a result, or rather part and parcel to this education, he was given to see inside himself and understand the truth about Adam and his ways. For this he turned unto God in contrite confession and as others before him had and many after shall, inquiring of the Lord, Why am I thus?

The response that God gave him was not a list of duties and obligation whereby he could work his way out of his condition, easing the pain of his mind and healing his wound. There were no conditions set by God for one who was taught of the Spirit concerning the belligerent nature of his rebellion against God that was refusing to be healed. Any type of work, attitude or disposition, set by the corrupt superstitions of man, in attempt to relieve and possibly cure this condition is commensurate to Moses telling the children of Israel to circumcise the foreskins of their hearts without instructing them that it was Yehovah God who did such things (Deut. 10:16 and 30:6). It is equal to asking the blind to read, the lame to walk and the indigent to heal themselves since each of these possess neither the ability nor understanding to do what is required of them. NO man can add an inch to his height, control the tongue in his mouth or calm the lusts of the flesh yet the work-mongers of Adam demand this very thing of their disciples of the flesh. These instructions, however, given to Jeremiah, instead of being the truth in the sovereign wisdom of God, have become, through the corrupt imaginations of man, an exhortation for the activation of the natural man.

God came to Jeremiah with an answer to his question after He revealed his natural condition so that he might know that obedience unto God is not by might nor by strength but by the Spirit of God within. God shewed this one ‘appointed of Yah’ not only the inabilities of the children of Israel but also the systemic nature of this condition. Jeremiah was not exempt from the natural characteristics of the children of Adam nor was he given power over the ways of the flesh simply because God had chosen him as His servant. He was not only given to see the totality of this condition, being irreversible, inoperable and incurable, but it was also revealed to him that this condition was obstinate towards treatment.

This divine manifestation disclosed the nature of man in light of the beauty of God. Jeremiah knew that this carnal nature, being totally depraved of anything good and indifferent to his condition, was as a river of water that could not be trusted. He could neither drink of the waters because they were bitter and could not quench his thirst nor could he bathe in the waters for they were insufficient to cleanse. But how did he know such things? Were there signs along the river banks which indicated that they had been fouled and failed to measure up to the standards of the health department? Were there fellow travelers along the way who had tasted of the waters and, although they were bitter, remained at the oasis to warn others? Or had Jeremiah been given to come to these waters and, attempting to drink, did drink until such time as they were revealed as being waters that could not be trusted? Did he walk according to the course of this world for a time until called forth by the Spirit of God? (I Cor. 6:11)

The natural man comes forth from the womb needing and desiring the things of this world for life, health and strength as he grows in the image of his father, Adam. The fruit of the field and the waters of the land are quite adequate for the development of the earthen vessel whose appetite is accustomed to the temporal provisions of this world. These delicacies are pleasing to the eye and satisfying to the body as they appear nourishing and refreshing to the natural needs. Yet they can only briefly quench the thirst, appease the appetite and strengthen the flesh and blood and in a matter of time, the whole process must be repeated again and again.

This is an example of the vanity of everything in creation which God has ordained to be limited and nonsustaining. He has given this to man as an exercise in the futility of life “then I beheld all the work of God, that a man cannot find out the work that is done under the sun, because, though a man labour to seek out yet he shall not find and though a wise think to know yet shall he not be able to find” (Ecc. 8:17). In the fullness of time, when the Father reveals Himself dwelling in His people, His Spirit instructs these babes in the Anointing concerning the vanity of this creation, the corruption and limitations of their mind and the deception of the pride of their heart. They find that there is an immense famine not only in the land but more so in the earthen vessel they inhabit; “Behold the day is come, saith Yehovah, that I will send a famine in the land, not a famine of bread nor a thirst for water, but of hearing the words of Yehovah” (Amos 8:10). Jeremiah was learned being instructed that his pain was due to an incurable wound which was a “false stream whose waters cannot be trusted”.

“And God saw the good light and God divided the light from darkness” (Gen. 1:4)

From the beginning God has made a difference between matters of creation by dividing them. He separated the day from the night, earth from the firmament, dry land from the waters of the sea and the man from the beasts of the field. He separated Cain from Abel, Noah from the world and Shem from his brothers. He divided the people by their tongues and called Abram from afar separating him from his father’s house. He separated Lot from Abram in the plain where He separated Lot from Sodom and Gomorrah. He established the division between Ishmael and Isaac and called two manner of people from the womb in Jacob and Esau. Each of which represents the dichotomous existence between the sons of Adam and the children of the Kingdom who have been made partakers of flesh and blood.

Jeremiah was given to see two rivers. The first was ever before him and suitable to his nature in Adam. He was very accustomed to the waters of this stream for it had been with him his whole life. It was a natural stream which gave refreshment and comfort to the natural man but when the Spirit of Holiness revealed the existence of an incurable wound, Jeremiah saw that the waters of this stream could not be trusted.

The other river is the river which flows from the throne of God. This is the river of life for the Beloved, clear as crystal, proceeding out of the throne of God and of the Lamb in the midst of the of the city. On either side of the river, the tree of life yielding her fruit every month and the leaves of the tree for the therapy of the nations (Rev. 22:2). This river was not being observed by eyes of Jeremiah nor discerned by his natural senses, for it flowed from within the inner man; “In the last day, of that great feast, Jesus stood and cried, saying, If any man thirst let him come unto Me and drink. He that believes on Me, as the scripture has said, out of his belly shall flow rivers of living water” (John 7:38).

Jeremiah knew by experience the natural stream his whole life, being the image of the earthly, but when the Father opened his eyes, he saw the reality of these lying waters, devoid of truth, as all men are liars. His point of reference between the two was the perfect holiness of the Almighty God, who not being a man, cannot lie. By this he saw the impotency of the arm of the flesh, the deception of the heart, the pride of the mind and the futility of his labours. Thus this child of grace according to the loving kindness of his Heavenly Father was brought to the point where he cried out; Why is my pain continual and my wound incurable, refusing to be healed?

Does God answer Jeremiah with instructions as to how he can get right with God again? Does He give him additional labours to perform which could reveal only his incompetence and ignorance driving him into a deeper despair? Or does God assure his servant according to the promises He has already spoken?

“But Yehovah said unto me, Say not I am a child for you shall go to all that I shall send you and whatsoever I command you that you shall speak. Do not be afraid of their faces for I am with you to deliver you, thus has Yehovah said” (Jer. 1:7)

God did not lay additional burdens upon this servant whom He raised up, He assured the wandering stranger that whatever comes to pass in life is according to the sovereign power of Almighty God. He confirmed His promise and oath to him sustaining them by the power of His will “that by two immutable things, in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb. 6:18). He did not say IF you turn to Me then I will turn unto you. He said whenever or as often as you turn unto Me it is because I have caused you to be turned back unto Me for you are always before Me (Is. 49:16). He also said that whenever Jeremiah ‘cause the precious to come forth out of the worthless’ it was because he was as the mouth of God, for He works all the work in His children (Is.26:12)

The Word of God demonstrates to the natural man those things which he is incapable of doing which are the demands of the righteous God. He also shows the children of the Kingdom that these are the works which He has done for them being obedient unto death, redeeming them unto Himself. Jeremiah gave evidence of this testimony within him and others who were taught the same of the Lord; “surely I have heard Ephraim bemoaning himself; You have chastened me and I was chastened. As a bull unaccustomed to the yoke, You must turn me and I shall be turned for You are Yehovah MY God” (31:18).

God indeed confirmed the fact that He had assigned these arduous labours unto Jeremiah. Through the teaching of the Spirit, he was shown in himself a deplorable condition, wherein, he remembered his evil ways and the mockery of his ways. Thus being filled with abhorrence for the disgusting depravity of his flesh, he found himself alone, isolated from and cursed of the people. The reality of the vanity of this world and his own hypocrisy, this child cried out to his Father in heaven.

Had God promoted this man to the elevated platform of being in place of God? God forbid! For what man has the mind of God that he may know that which is not given unto him by God? Had Jeremiah promoted himself through an endearing act unto his fellow man which God should respect? Was there some work of righteousness which he had done that had so impressed God that now, the ‘self-existing One’ had stooped down to man to help Him in his works? How preposterous are these questions and yet this is the mentality and doctrine of the evangelical duty faith of Adam and his teachers.

The word which Jeremiah spoke was not for the itching ears of man being neither new nor exciting. The people, who were not given ears to hear, rejected what Jeremiah spoke and accused him of insurrection against the peace of the nation. Jeremiah became so incensed with the willful ignorance of the people and the utter apathy toward the word of God that he refused to speak anymore; but this was not of his choosing. He had not approached God informing Yehovah that he was now suited for the ministry. He did not surrender his life to the service of God nor had he prepared himself by counting the cost and securing the proper financial support to sustain him. God assigned the labours and giving him the ability and placing His Word in the mouth of Jeremiah so that he could not refrain from speaking, He worked in him both to will and do His good pleasure; “Yehovah You have deceived me and I was deceived. You are stronger than I and have prevailed: I am in derision daily. Every one mocks me, for since I spake and cried out, I cried of violence and spoil because the Word of Yehovah was made a reproach unto me and a daily derision. Then I said, I will not make mention of Him nor speak any more in His name. But His word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not for I heard the defaming of many, fear on every side. Be conspicuous and make known, they said, and we will be conspicuous and make it known. All my families watched for me to limp and fall, saying, he is deceived and we shall prevail against him and we shall take our revenge on him” (20:7ff).

“For all the promises of God in Him are yea and in Him Amen unto the glory of God by us” (II Cor. 1:20)

The promise of God to His servant was the same as His promise today; He will never leave His Beloved nor forsake them. He did not heap more work upon the back of this one for whom the precious blood was shed and demand of him that which he was incapable of giving. He afore prepared Jeremiah unto the work he was assigned and making him willing in the day of the power of Yehovah, whereby he has been raised up in the Anointed Salvation of Yehovah and given all things pertaining to life and godliness, God performed all His work in and through His servant unto His glory and honour without respect or recognition unto the tool He used. He gave the one He had appointed his station in life, complete with a commission to perform a necessary portion of the purpose of God, and in His appointed time, Jeremiah was faithful for “where the word of the king is power and who may say unto him, what are you doing?” (Ecc. 8:4).

Yehovah God revealed unto His servant that he was chosen to go forth and that he was not going to be well received. He did not hide from Jeremiah that he would be hated and rejected of everyone nor did God deceive him in his personal evaluation; “for behold I have made you this day a defensed city and an iron pillar and brazen walls against the whole land; against the kings of Judah, against the princes thereof against the priests thereof and against the people of the land, and they shall fight against you but they shall not prevail against you for I am with you to deliver you said Yehovah” (1:18).

This was repeated again unto Jeremiah after he was made aware of his perpetual pain and incurable wound as God reiterated the fact that the end of the matter for the one He had appointed was his salvation; “for I am with you to save you and to deliver you said Yehovah and I will deliver you out of the hand of the wicked and I will redeem you out of the land of the terrible” (15:20f). This was the confidence of Jeremiah, not according to his carnal understanding, but as the Spirit enabled him; “Yehovah was with me as a mighty terrible one; therefore my persecutors stumbled and shall not prevail. They shall be greatly ashamed for they shall not prosper, their eternal confusion shall not be forgotten” (20:11).

This again could be a very easy segue into an uninhibited diatribe against the wicked of this world and to boast as the Pharisee, “I thank you Lord that I am not like these”. But Jeremiah had just been taught that his wound was no different than the incurable wound of the people of Israel or of her treacherous sister Judah. The only distinction between the two was that he was given to see his condition, to feel the pain and vexation upon his soul being repulsed at the hopelessness of his ways while the others were blinded; “He has blinded their eyes and hardened their heart that they should not see with eyes nor understand with heart and be converted and I should heal them” (John 12:40).

Jeremiah, like the apostle, saw the bondage of his own corruption and knew that the vengeance of God was completely applicable unto him. He stood ashamed of his ways saying, “cursed be the day wherein I was born” and asking “wherefore did I come out of the womb, to see labour and sorrow, that my days should be consumed with shame?” (20:14ff). He was blessed of the Father to see and to understand the truth, wherein he was abased and humbled as the “manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God for which you also suffer” (II Thes. 1:5).

“Yehovah my strength and my fortress and my refuge in the day of affliction, the nations shall come unto You from the ends of the earth and shall say, Surely our fathers have inherited lies and vanity wherein is no profit” (Jer. 20:19).

No man can teach the truth for no son of Adam knows the truth. Jeremiah had come to the knowledge of the truth through the experience of trials and tribulations. The hand of God was pressed heavy upon him and the fires burned hot as he was made a brazen wall before the people. The path he walked led him into the valley wherein there was a shadow of death which can only be revealed by the presence of the light of the glory of God. He spoke the Word in praise unto the sovereign righteousness of the Ancient of Days upon the throne and in complete deference to the opinions and preferences of man. Yet in all this he never rose above his Adamic nature as the Word of God, that two edged sword, given to rebuke the nation of Israel, also rebuked him cutting even to the discernment of the thoughts and intents of his heart.

The sin of Judah is written with an iron pen and a diamond point and no one can change it. It is graven upon the tables of the heart of every man and upon the crowns of the altars of idolatry of Adam who worships the creature rather than the Creator. No man can change his nature neither can a leopard change his spots nor the Ethiopian the color of his skin (13:23) and as the wrath of God is poured out upon all the ungodliness of man, “and men were scorched with great heat and blasphemed the name of God, which had power over these plagues, and they did not repent to give Him glory” (Rev. 16:9). Yet the children of grace have the blood of the Lamb struck upon the door posts of the tabernacle of this dwelling; therefore there is no condemnation to them that are in the Anointed Salvation of Yehovah (Rms. 8:1).

There is indeed equity in the Law of God to all. No one is exempt from keeping the Law and there are no and the whole duty of man is universally applied: Fear God and keep His commandments (Ecc. 12:13). The natural man in the doctrine of Adam is quick to step forth and proclaim, “all these have I kept from my youth” but the children of hope acknowledge that they have no right, nor memorial nor portion in the perfection of holiness by reason of the sin that dwells within. While the flesh continues to pontificate about the grandeur of his labours and the profit of his spoils the poor and humbled of God cry out, “Be merciful to me a sinner”. Jeremiah knew this of the people and of himself and although he had the testimony of the Anointed Salvation of Yehovah, yet he knew his abomination before the Lord.

“Yehovah, though our guilt and depravities do testify against us, act for Your name’s sake: for our many apostasies are against You” (14:7)

The salvation of the Beloved of Yehovah is revealed in time to all who are called by the name of Yehovah. The Spirit shows forth the love of God as the children grow in the grace and knowledge of His will and, as the light of His glory illuminates the path, so the vileness and vanity are disclosed. Just as the plague of leprosy, the spots are seen and the priests of the kingdom are consulted as the plague is identified. Thus the children cry, unclean, unclean for though their sins be crimson red yet are they made white (Is. 1:18). When that whiteness has spread from the bottom of their foot to the top of their head, they know they are completely engulfed as they see the totality of their inability to contain, control and cleanse this incurable wound. But and when the living flesh shall appear again, as the flesh is drawn away after the desires of life, then is the child again convicted of his uncleanness and ashamed of his ways in Adam.

Many feel and proclaim that they have the balm of Gilead whereby the awareness and conviction of sin may be soothed and appeased. Even though the testimony left is contrary to this premise yet the religious pundits of Adam are still upon Mars Hill seeking to hear and speak something new; this is the outer man of this earthen vessel. The awareness of the guilt and depravity of this flesh cannot be obtained by any action or meditation of the carnal mind nor can good intentions and benevolent actions, even to the keeping of the hand-writing of ordinances, purge the conscience of sin. The testimony of this revelation unto the man after God’s own heart (David) was; “have mercy upon me God according to Your loving kindness. According to the multitude of Your tender mercies blot out my transgressions and wash me throughly from mine iniquity and cleanse me from my sin; for I acknowledge my transgression and my sin is ALWAYS before me” (Ps. 51:1ff).

“A glorious high throne from the beginning is the place of our sanctuary. Yehovah, hope of Israel, all that forsake You shall be ashamed and they that depart from me shall be written in the earth because they have forsaken Yehovah, the fountain of living water. Heal me, Yehovah and I shall be healed; save me and I shall be delivered for You are my praise” (Jer. 17:13)

Your servant in Christ,
(Elder) Chet Dirkes
July 16, 2017