Author: pshappard

“The Doctrine of the Remnant II”

The Doctrine of the Remnant II

Pastor and author A.W. Tozer

December 8, 1957

In the Book of Romans, the 9th chapter, verses 27 and 28, Esaias, which is Isaiah, also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, only a remnant shall be saved. For he will finish the work and cut it short in righteousness, because a short work will the Lord make upon the earth. Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved.

I began last week a two-sermon series, finishing it tonight, on the doctrine of the remnant in the Bible. And it’s not my intention to give an exposition of the ninth chapter of Romans, a very heavy and difficult chapter. But the 27th verse is not difficult. It says simply that regardless of how many there may be, what the population of the nation of Israel may be, only a remnant shall be saved.

So, the doctrine of the remnant is a doctrine not only applying to Israel, but as I said, it applies to all mankind and to the Church. It is simply this, that in our blind, fallen, sinful world of mankind, at any given time, the vast, the overwhelming majority of the people are lost, alienated from God, their sins unshriven, their souls unforgiven, their hearts unrenewed, being without hope and without God in the world.

That’s true of the majority at any given time. But somebody said, Mr. Tozer, what is the percentage? Don’t crowd me because I can’t tell you. And since the Bible does not tell me, I will not try to tell you.

I only know that the word remnant means a small fragment. I only know that the word remnant means a surviving trace, a remnant. You had a hundred dollars in your pocket, but you spent it here and you spent it there and you spent it the other place and you have a dollar thirty cents, a small fragment, a surviving trace of what you originally had. I don’t give that as a percentage.

Now that’s what the doctrine teaches. And that it’s true, it was true, I pointed out, among the nations, it’s true in Israel, it’s true, it was true when Christ came the first time, the Bible teaches it will be true when he comes back the second time. And church history shows that it has been true all down the years. That of the multitudes who named His name, only a remnant, a surviving trace, a small fragment were saved.

Now I make the devil mad by saying this, the devil doesn’t care how religious you sound, and he doesn’t care how many people crowd a church and listen to lovely phrases, phrases about the laughter of little children and on and on toward better things. The devil doesn’t care. I think the old boy likes it. But when we dare to deal with things that disturb him, then he hates it, and he hates this.

And so, here’s the way he works. He works to whisper to the listener, that man is a bigot. A man who would dare say that is a bigot. For a bigot is who imagines that he and his religion is all there is. And that man is a bigot. It’s strange that a bigot like that could have anybody listen to him in this day.

And so they flounce out. But I didn’t originate this doctrine of the remnant, my friends. In fact, I didn’t originate anything that I preach. And if you can discover anything that I originated, please, for God’s sake, reject it out of hand immediately and for good. Because nothing that I ever originated will stand the test of the judgment day. The fires of God will burn anything I have originated in one quick flash of flame and it’s over.

But this doctrine of the remnant, this teaching that at given time in Israel, in the church, among the nations, that is in Christendom, there are large numbers of people who name His name but a surviving trace that actually know his goodness, a small fragment that really know his grace. That’ll make you mad, and not you maybe, but some. And it will turn some people away. They’ll go away in steaming anger and not come back. And I can’t help that, but that’s in the Book, my friend. That’s here.

Now, I told you that I would talk tonight on where is that remnant? Where is the remnant? Elijah didn’t know where it was in his day. There were 7,000 that hadn’t bowed the knee to Baal, which I showed you was about one-tenth of one percent of the people of Israel in that time.

And Elijah didn’t know where they were. He didn’t even know where the preachers were, the prophets, hidden in caves. He didn’t even know they were there. They were. I don’t know what they were doing in caves, or maybe I do know what, and that’s worse still. But they were hiding in caves, and Elijah didn’t know it. So, I don’t know where the remnant is, but dare we inquire where the remnant is.

Now, as soon as we bring this subject up, immediately all of the half-saved and the one percent saved, and the backsliders, and the borderlines, and the church members, and the professors, and those who have not the witness of the Spirit to their redemption, they begin to squirm and quote Scripture.

And one Scripture they quote is, Judge not that ye be not judged. And they say that that man stands up there, the old bigot, and he judges other people’s religion. And he judges me. What right has he to judge me?

Does not Jesus say, judge not that ye be not judged? And does not the Bible say that love thinketh no evil? And if that man had love, he would not think evil about anybody. He would accept these. He would accept everything that is done in the name of the Lord. And he would not dare to say only a remnant shall be saved. He would accept and believe in the good religious people that go and give of their pennies, and he would believe in them. But he’s not a man of love. He’s not a loving man. He’s a severe, harsh man.

Now, my brethren, I wonder if when Jesus said, judge not, and when Paul says, love thinketh no evil, and when Christ said we should love one another and lay down our lives for each other, and all this that’s said in the Scriptures, I wonder if that was intended to end inquiry and silence rebuke.

I wonder if Jesus meant when He said, Judge not, that ye be not judged, that His prophets were not to go forth, His apostles and His preachers, and speak truth to the church. I wonder if He meant that they were to go forth like the three monkeys on the what-not shell, see no evil, think no evil, hear no evil, and get the permanent smile on their faces, which never will rub off till they die, and believe in everybody and everything and everyone who says, Lord, Lord, accept him into the kingdom of God, forgetting that the same Holy Ghost who said, judge not, through the lips of the Savior said, a remnant shall be saved, a small fragment, a surviving trace.

Well, we have in our audience tonight a friend of mine, Dr. Eldred Heisel of Columbus, a fine Christian physician whom I knew when he was a little lad in short pants. And I don’t want him to think I’ve chosen this illustration because he’s here for the simple reason that this is one of my favorites.

But do you know what we need in the church of Christ now? Do you know what we need? We need diagnosis. And do you know what diagnosis is? It comes from two good hard Greek words, meaning to know all the way through. That’s what we need in the church of Jesus Christ. But they quote, Judge not. As soon as a man of God gets up and starts in, they say, Judge not.

Well, now my illustration is this. Suppose that somebody isn’t feeling up to par and goes to see his doctor and says, Doctor, I feel as if I had a mitten in my mouth when I get up in the morning. My head bothers me, and I don’t have the energy, and I just don’t feel good. And the doctor says, all right, stick out your tongue. He said, What? He said, Put out your tongue. He said, What? Put out your tongue. Well, I can’t understand why you should want me to put out my tongue.

Well, the doctor says, I got to know you. I got to know you through. I’ve got to diagnose you, get to know you through. He said, It’s an improper thing to do, and I beg your pardon. And all right, tell me, how is your appetite?

Well, I don’t see why that’s any of your business. Doesn’t the Bible say, don’t ask questions about people, and judge not, and you be not judged. Love everybody and think no evil, and don’t stick your nose in other people’s affairs. What are you asking me about my appetite? Well, how do you sleep? What’s the difference to you how I sleep? I came for help. Don’t you love me? I came for help.

I want you to help me, but don’t you love me? Yes, but I wonder, do you sleep well at night? None of your business, doctor. Absolutely not. You’re a terrible man.

The Scripture says, love everybody, and judge nobody, and love thinketh no evil, and love covereth the multitude of false. Don’t you read your New Testament asking me how I sleep? Well, what do you eat? Well, it’s none of your business. I want you to understand I’m no glutton.

Well, let me take a bit of your blood. My blood? Yes. What do you want of my blood? I want to know you. I want to know you through. What right have you to know me? I came for help to you. I want encouragement and inspiration.

I don’t give no blood. Well, but I can’t know you like it to your blood. Oh, you’re terrible, and you’re a radical bigot. Why should you want to know about my blood? Well, let me at least take your blood pressure. What do you know about my blood pressure? None of your business. Do you not realize that the Bible says, Thou shalt not judge, and if you take my blood pressure, you’ll be judging me.

What kind of a crazy business would that be? Even Satan would hold his belly and laugh in hell, and yet they demand that that’s the way we preachers treat our congregations. They demand that that’s the way the preachers treat the congregations.

I want to tell you something, my friend. We are beating the drum for revival, and we are getting thousands of people to pray into the night for revival. We might as well jump up and down on the altar of Baal and cut ourselves and cry, Baal, hear us, Baal, hear us. We won’t submit to diagnosis. We won’t let God find out what’s wrong with us. We won’t let God know us through and through, and we won’t listen to the man who tries to find out and minister to our needs.

We go to the preacher for inspiration and encouragement and confirmation in our backslidden ways, and as soon as he opens his mouth, if he’s prayed half the night for his congregation and would give his life for it, we shut him up by ramming a text in his mouth and say, don’t you dare judge anybody.

If a man says, I’m a Christian, you’ve got to accept it. Otherwise, you might be grieving the Holy Ghost. And we shut up the mouth of the man who’s trying to find out what’s wrong and how we can cure it.

Well, if this is true, that I am only to stand up and preach love, that I’m only to stand up here and tell you in the book of Ephesians how wonderful you are, if that’s true, then all the prophets who spake since the world began were all wrong. Beginning with Enoch who said, Thus the Lord cometh with all his saints to take judgment on the ungodly for all the ungodly deeds they have ungodly done.

That doesn’t sound very much like inspiration and courage and moving on to better things.

Sounds to me more like a little diagnosis, somebody getting into it to find out what’s wrong. Well, if I don’t dare do it and you won’t listen to it, then all the prophets were wrong. And Christ was the greatest transgressor of all, for there was nobody that could look you through and make you feel like two cents devaluated.

Nobody could do it as well as our Lord Jesus Christ could. And if that’s the way it is and all inquiry must be ended and all rebuke silenced, then the apostles also were great sinners, and also great bigots and Pharisees. For if you don’t believe it, read what Paul wrote to the Corinthians, read what he wrote to the Colossians, read what he wrote to the Galatians, read what Peter wrote to the general, to the Christians scattered abroad, read what Jude wrote about the people that had crept into the church, read what John in his first epistle and all his epistles has said, read what James said.

Had these men not heard the text, judge not that you be not judged? Sure, they’d heard that text, but they knew what it meant, and these others don’t. Had Paul not heard the text, love thinketh no evil, when he wrote to the Galatians and said, you’re circumcising yourselves, I wish you’d cut your throat? You say, he didn’t say that, you just read a little there and dig around a little bit and see whether he didn’t say what amounts to that. He said, I wish you’d cut yourself clear off.

He said, you lovers of Jewish circumcision are always trying to make Christians with a pair of scissors. I wish you’d get clear cut off, he said, and get rid of yourself and get out of the church. He was the man who wrote the text, which said that love thinketh no evil and love, love, love, he said, was the greatest thing in the world. And then he told the Galatian false teachers, get out of here and cut yourself off.

Well, if I’m not supposed ever to diagnose, to inquire, to search, to get at blood and take blood pressure, then I ask you, I tell you that the mystics were all wrong and the reformers were all wrong and Luther should have been in jail and Finney should have spent a term or two in jail and all of the men who have moved the world for God all should have been in jail.

Well, and if that’s true, it’s also, it’s impossible to obey the Scriptures. If I do not, if I cannot, if I dare not exercise moral judgment, if I dare not stand up and look at a thing and decide in the light of God’s Word, whether it’s right and wrong or wrong, then I cannot obey the Scriptures. The Lord has given me commandments which I cannot obey. Beware of wolves, he says, which come in sheep’s clothing.

And the modern pussycat theologians say, don’t you judge anybody but accept everybody at his own face value and be loving as the Savior was. All right then, when the wolf comes along dressed in a sheep fleece, what do I do? I say, good morning, sheepy. And I don’t dare allow myself to believe that he’s a wolf.

Even though I see his slobbering fangs, I’ve got to be loving and not judge him. Why the Lord’s using him, why don’t you keep quiet, dear brother? I would be afraid. There’s nobody you can get quite so effusively lovemaking as these blind men who are afraid to preach the truth.

Be loving, dear brother. And they paw you, you know, and paw you, dear brother, with their white hands. My dear brother, if I am not to be able to tell a wolf when I see him, then how am I going to keep the wolf out of the fold? And I’m supposed to do it. He said, beware of wolves, and if I can’t tell a wolf when I see one, how can I beware of that which I don’t dare identify? Tell me.

Then he says, by their fruit ye shall know them. Now I go out to an old run-down garden or orchard, and I start looking for sheep-nosed apples, the kind we used to raise out in Pennsylvania, sheep-nosed apple. I suppose they’ve changed their name. Sell them now, you housewives.

But they were sheep-nosed apples to us. And I go looking around for sheep-nosed apples, but all I can find is a crab apple and a thorn apple and a sour, dried-up, degenerate apple full of worms. And I go looking for sheep-nosed apples.

Somebody says, what are you doing, Reverend? I’m out here judging fruit. I’m out here looking for fruit. Well, but you’re not supposed to. Why? Well, the Bible says, judge not. And you’re not supposed to judge fruit. You’re not supposed to do it. Why, it isn’t loving. Doesn’t Paul say, love thinketh no evil? And that you should judge not and you shall not be judged. And you love everybody.

Now that poor crab apple’s doing the best it can. And that thornberry there, as big as a small marble, that tries to look like an apple, that’s a sheep-nose on the way up. And if you would only believe it, why, you’d just, you’d find, oh, the Lord loves the dear things. Well, why should you be so hard on them?

So, I got to go sneaking away. I don’t even dare know the difference between a great, big, gorgeous, juicy sheep-nosed apple and a crab. Because if I do, I’m judging people. You can’t obey the Scriptures. The Lord’s given us truth we can’t obey here. By their fruit ye shall know them. And if you can’t exercise moral judgment and criticize and discriminate, then you can’t obey what you’ve been told to do. And John says, try the spirits, whether they are of God. And if I can’t and don’t dare try the spirits.

I’ve had people, you know, I don’t scare easy. That’s one strange thing. I was afraid of everything when I was a kid, afraid of wind, afraid of dogs, and afraid of everything. But in the kingdom of God, I don’t scare easy. And they come to me and say, now, Brother Tozer, I’d just, I’d be afraid to say what you’ve just said.

My sister said, God bless her, she’s a wonderful Christian. My sister Mildred a wonderful Christian. But she sat up at my happy alongside of me on a bench. And she’s like all other Tozers: talks a lot, you know. And she asked me about somebody currently in the public eye, and I gave a little appraisal. And she said, oh, now watch it. Watch what you say. Oh, I’d be afraid to judge.

Afraid to judge when God Almighty sent me to do it? Afraid to distinguish a crab apple from a sheep’s nose when God sent me to do it? Afraid to look at a wolf and say, you’re a wolf, when God said, look out for wolves? Afraid to try the spirits when God said, try the spirits, whether they be of God? God isn’t going to send me out to do something and then damn me for doing it.

He’s not going to send me out and say, now you go out and judge the fruit and then damn me for judging fruit. We’ll prove all things and hold fast to that which is good. And if we can’t exercise moral judgment, I want to know how we can know good from bad.

And if anyone that is called a brother commits fornication or does any of these other deeds, idolatry, and the rest, don’t eat bread with him. That is, don’t have communion with him at the Lord’s house.

Well, we say nowadays we don’t dare do a thing about this. They’re dear, the Lord’s, dear children, they all mean well, and therefore don’t say anything. But Paul said we’d better say something. And all our churches have died the same way. They’ve died by getting infections in them that they couldn’t get rid of and didn’t get rid of, and pretty soon the infection flared up and destroyed the whole body. They all die the same way.

Well, I think I’ve made my case, I’ve convinced myself anyhow, and I trust I have you. Where is that remnant? Somebody says, you don’t dare ask that question, Mr. Tozer. You don’t. There’s a very small remnant that is saved even in this day.

Sixty million Christians are members of churches now, isn’t that it? Sixty million Christians in America members of church. Sixty million Christians alive in the earth today. You know what would happen if there were 60 million Christians in America today? There would be a doxology that would bring the Sputnik down. There would be a doxology that would rise to heaven and send up such a glorious wave of music that the stars would pause to listen.

But nobody can get me to believe that. Though there are children of Israel, should be in number as the sands of the sea. A small fragment shall be saved, a surviving trace that yet remains.

So it was in Noah’s day, so it was in Israel down the years, so it was when Christ came the first time, so it will be when He comes the second time. So has it been in church history and so is it today. And we are where we are because we have silenced the preachers who dare to find out what’s wrong with us, who dare to inquire where is the remnant or is there a remnant.

Well, you say, then what are we to do? And I answer, first, let’s beware of something. Let’s beware of presumption and self-righteousness. For this is the snare of all the cults and the sectarians and the Pharisees. Let us beware of the spirit that says, I am right, judge yourself by me.

The wonderful thing about a right man is that he doesn’t want to talk about it. The wonderful thing about a godly man is he doesn’t know he’s godly. The beautiful thing about a holy man is that he’s the only one that doesn’t know it. See? And as soon as we begin to talk about how holy we are, we’re not holy anymore, if we ever were.

If somebody else says a man is holy, I’ll listen. But if he gets up and says he is, I’ll close my ear right there because I don’t want the decibels to disturb the atoms inside my eardrum, because I know he’s not telling the truth. A good man doesn’t know he’s good, and a holy man isn’t aware of his holiness, and a righteous man thinks he’s miserable. He says, oh, I’m such a poor wretch, I love my Savior so, I’m so happy in God, but when I think of myself, it makes me sick.

So, remember, look out for presumption. Save me, said the holy man, save me from presumptuous sins. Save me from self-righteousness that says, stand apart, I am holier than thou. No, no. We want this church to have a standard as high as the New Testament, but we never want anybody in this church to be so good that he can’t help a drunk man up the stairs and get him seated and sit beside him and do his best to win him.

We want everybody in this church to be pure as the blood of the lamb can make them, but we don’t want a woman in this church that wouldn’t be willing to help a harlot, painted, off the street and help her in here and try to lead her to Christ. Self-righteousness. You don’t have to be self-righteous, brethren, and you don’t have to be bigoted and presumptuous.

What, then, is the right attitude? The right attitude is, refuse to compare yourself with anybody else. Compare yourself with Jesus. I remember hearing dear old William Jennings Bryan, when he had turned preacher, you know what he did in his old age, and was a better preacher than 99 percent of the preachers who were supposed to be preachers.

I heard him preach when he was quite an old man, just a little while before he went to heaven, and he said the difference between an evolutionist and a Christian is this. He said an evolutionist goes out Sunday morning to the zoo, stands in front of the cage of the monkey, and congratulates himself upon how far he has sprung from the days of his fathers. But he said a Christian goes to church Sunday morning and sits reverently and listens to the preacher preach and looks up and bemoans how far he has to go yet before he’s perfect as his heavenly Father is perfect.

And if you could have heard him say it with those golden tones, it was beautiful to hear. But this is the point. The man who belongs to the remnant isn’t asking if he does, and he isn’t inquiring. He is hoping and believing and trusting and seeking and longing, and he’s comparing himself not with somebody else, but with the Savior. Compare yourself with somebody else and you’ll be proud as Lucifer. Compare yourself with Jesus and you’ll be as meek as Moses.

So, the thing to do is not to look for the remnant. The thing to do is to beware of presumption and self-righteousness and to compare yourself only with Jesus. And then when you’ve done that, say, I am an unprofitable servant.

When I was younger, the Scofield Bible was my alma mater, you know, and I got my degree there and my theology, and I still like it and turn to it often, although I don’t think all the notes are inspired. In the same sense the text is quite. That shocks some people, but it’s still true.

But when I was busy with it, I was seriously wondering about, when I became mayor of five cities, and I could preach on the five crowns of the Christians, right out of the notes. Five crowns of the Christians. The crown of life, the crown of righteousness, the crown of rejoicing, a couple other crowns. And I remembered about the five who rule over five cities. Well, I don’t speak lightly. Somebody’s going to rule over five cities.

But now I know not who it’ll be, but I know who it won’t be. It won’t be I. I remember when I actually believed that I would have a starry crown. We used to sing far, far away beyond the starry sky and about the crown we would wear. I hope so, but I don’t know.

That I’m saved, I know. That I live in the heart of God, I know. That I walk with the Savior, I know. That I wake in the night and say, Holy, Holy, Holy Lord God Almighty, and fall back to sleep, I know. That I carry a hymn book and a Bible everywhere I go, that I know. And that the Lord is literally, literally becoming nearer and dearer as the years go by, I know. That I am his child, I know. That my name’s in the Lamb’s Book of Life, I know.

But further than that, don’t push me, because I don’t think that I’m going to have much of a crown. In fact, I’ve had an understanding with God about that. And if he surprises me by giving me a little crown, I’ll be the happiest man on the golden strand, because I don’t expect it. I’ve done, I’ve been too, I’ve been too sinful, wasted too much time, been too lazy, too cowardly, too everything, for a man to have a crown.

So, I’m not expecting it. And I’m not trying to be humble, so you’ll go away and say, I almost cried that dear, humble man.

Brother, there isn’t a humble atom in my body. Old Adam made me as proud as hell, and it’s only the cross of Christ that can save me from the effects of it. I’m only just testifying, and I’ve got a right to do that, and tell you that I don’t expect much of a reward.

You know, I like to, I like to have understandings with God. I go to God and have understandings with him. I go to God and talk it over, and settle things, and say, Now God, I was, where was I, in my, I think on the train. I like to take a roomette, it costs a little, but I, it makes an office for me, and I’ve got to work.

So, I shut the door and get down, get a, carry an old pair of praying pants, get down on my knees, save my suit, and I get down there and ride for hours and hours, my Bible open. And I told God something the other day that I’d just like to pass on to you.

I said, God, I know where I belong. I belong in hell, I know it, I know it. I belong in hell. But God, I want to tell you something. If I go to hell, you’ll have one fan in hell. If I go to hell, you’ll have one man there singing your praises. If I go there, you’ll have one man that won’t keep his mouth shut, but will run all around over that dark place, telling how good God is, and how wonderful is the blood of the Lamb.

And I had another understanding with God. And it is this, that if I have in my life failed so completely as a Christian, that I’ll have no reward for what I’ve done.

There’s one thing not even God can take away from me. The boys that write in and say, Brother Tozer, I went to Moody Bible Institute, I was going to Northern Baptist, I went to this and that seminary, I was there with the government, I went to your church, oh, how God enlightened my heart.

Nobody can take that away. Satan can’t rob me of that. Don’t you suppose that’ll be a reward enough? Won’t it be a reward enough to see somebody there that’s there because you lived? I think that’ll be a crown, and that nobody can take away from you. That, no circumstances can rob you of that.

And I get letters as I do, saying, oh, Brother, I just read something, and oh, how God has blessed me. Nobody can take that away. And if you’ve prayed and God has answered a prayer, if you’ve given a dollar to God’s work and some soul has been saved, if you’ve, if you’ve taken a bowl of soup in His name to some poor widow, nobody can take that from you.

But the point is, you’re going to have to come to Him in meekness and humility and not say, I am holy, stand thou aside. But say, Lord God, I trust that by thy grace and the power of the blood of the everlasting covenant, I may have some little reward there, but I’m an unprofitable servant.

Now, I want to close by telling you this. It is my opinion, and I believe it’s more than an opinion, I believe it’s insight. Evangelical Christianity as we know it today, gospel Christianity as we know it today, is almost as far from God as liberalism. Its nominal creed is biblical, but its orientation is worldly.

The modern evangelicals, the holiness people, the Pentecostal people, the Bible people, the Bible-loving people, the Alliance people, and we who claim to be evangelical and traditionalists in our Christian faith, our orientation, that is, we’ve gathered around, that is what we have circled around, our orientation is toward the big businessmen. You know, Jesus never got along with any big businessmen in his day, and we use them as our models. Our orientation is around the banquet hall.

Where did I hear that a certain church has a 6:30 supper every Wednesday night? Then they hurry through their meal and at 8 o’clock have a prayer meeting. And the 6:30 supper has a mob, and the 8 o’clock prayer meeting has a pitiful handful. People love to eat, and the evangelical church is orientated around showmanship.

Oh, I can always tell them I smile to myself and pray that God will wake them up, but when I hear a young man leap to the platform, as I do in these schools where I go, and camp meetings and places, I know where he’s been. I know where he’s been brought up. He leaps up just vibrating, emoting. And he’s an emcee. He learned that from TV. He knows how to do it.

He smiles that greasy smile that they put on with the paddles, and he drags that damnable thing into the church and leaps up and announces a meeting. Now Jim Smith, Mabel Persnickerty, and Harry Jones will sing a solo. All right, kids, I know where he’s been, I know where he’s been. And I sniff, no myrrh, no aloes, no cashew, no fragrance of heaven’s dewy rose. I smell, I know where he’s been. His orientation is TV and movie.

But he’s got a Bible as big as a cedar chest under his arm. And he carries it down the road and says, I’m preaching a sermon of five blocks long, carrying my Bible five blocks. Then he upsets his sermon as soon as he arrives at church by acting like a worldling.

And we’re orientated to play and to respect of persons–respect of persons, bigwigs, religious bigwigs. I don’t know whether there’s too much difference between the princes of the Roman church, princes, God bless them, old bachelors, princes. I don’t know whether there’s too much difference between those old bachelor princes that wear all that mess of finery and a lot of this big-shot-ism that we got in the church of Christ today.

You know, James said, if anybody comes into your church and he doesn’t have on a nice robe, he said, don’t tuck him under the, behind the pulpit somewhere and get him out of sight. He said, some brother comes sweeping in, going down the aisle, used to, take a letter, calling to an office boy to come and get this, and phoning somebody to go do that. And he carries that same spirit to church with him. And the pastors, the poor little mice, they accept him at his own value.

Could I tell this old one again? Peter Cartwright, you’ve heard this before, but he was preaching and Stonewall Jackson came in, leaned against the tent pole. And the little seminary preacher who was there, whispered, Peter, Peter, brother Peter, watch what you say, Stonewall Jackson’s present. He said in a big booming voice, who’s Stonewall Jackson? If he doesn’t repent, God will damn him just as quick as he would a hottentot. And he went on with his sermon. And after it was over, the little seminary preacher said, oh, brother Peter, you’ll be horse whipped tomorrow morning. He said, that’s an awful man, that man Stonewall Jackson. He’s terrible. He’s a general. He’ll horse whip you.

So the next day, the big old square-shouldered Peter was going down the street and he saw the general. The general said, Reverend, he went over and said, I heard your sermon yesterday. Peter braced himself. He said, put her here. He said, if I had a hundred generals who had your courage, I’d soon win this war.

But we’re mousy and timid. And when a big guy swaggers down the aisle, the little preacher leaps to attention and salutes.  I’ve got a word for you. There isn’t a man in Chicago high enough in society or deep enough in debt or owning enough property or having enough bank account or able to write a big enough check to shut my little old mouth. Not one. And he may be a prince of this or a cardinal of that or a bishop of the other. He may be the uncrowned poohbah of fundamentalism or the self-appointed without portfolio ambassador of modern evangelicalism. But I’ll preach what God wants me to preach. Amen.

Now I’m about done, and I guess it’s about time. But what is our job? Well, it’s to seek to become a part of the remnant. It is not to judge unkindly. It is not to withdraw in self-righteous pride. It is not to be unloving. But it is to seek to become a part of the remnant.

A remnant shall be saved. It’s to seek to become by returning to New Testament living. You see, a Christian is one who lives according to the New Testament. It’s to return to New Testament living. Revivals don’t come like waves of wind. They come because some certain people return to New Testament living and then pray and ask God to do the same for others.

That’s how it comes. But we can pray a hundred years and never have revival unless we return to New Testament living. Our compelling cross is to seek to become part of the remnant by denying self, forsaking the world, and centering around Jesus Christ.

And if I might be allowed a grotesque modern expression, become Christ-oriented, and resisting the magnetism of the majority, the magnetism of the majority, and the contagion of example.

Oh, you dear young people, there’s a contagion about example. It spreads like Asian flu. You get it and you don’t know where you got it. You get it from the radio. You get it from the advertising. You get it from the car, you see, going down the street. You get it everywhere. It’s the contagion of example. It’s breathing into your soul the germs from other people’s example.

And the Christian’s got to fight that. He’s got to stand and fight that. And kneel and fight that, and say, I don’t care what the world says, I’m fighting that. The Christian’s got to be a fighter. We want a Christian to be a tabby cat with his teeth filed and his claws pulled, soft and fluffy.

The Christian has got to be a fighter. And he stands in the name of the Lord to fight the contagion of example and the magnetism of the majority and refuse to go along with it. And if his whole church goes, he won’t go. And if his whole denomination goes, he won’t go. And in doing that, he’ll make enemies. And in doing that, he’ll no doubt get many a scar.

But it’s his compelling cross in this day of terror that we seek to be like Jesus Christ and become part of the remnant. And owning the lordship of Jesus and throwing our lot in with those who are as near as we can tell of the remnant.

Maybe some of you expected me to say the Alliance Church at 70th and Union is an integral part of the remnant. I think we have some here who are. I’ve known them a good many years and I don’t know one that’s perfect. I don’t know anybody in this church that I couldn’t put my finger on the flaw in their life. I don’t mean a sin; I mean a flaw. But also, I know a great many that with deep reverence and appreciation, I believe belong to the remnant that speak often one to another.

And the Lord hears it and writes it down in a book. And they shall be mine, saith the Lord, in the day that I come to make up my jewels. When Jesus drew near on Emmaus Road to the two disciples, oh, what a difference if they’d been discussing hockey. What a difference. If they had been talking about the Olympic Games and who the great decathlon champion was for that year. Or if they’d been discussing crops. Oh, what a difference.

What a different story the 24th chapter of Luke would have told, or it never would have told it. It would have left it in cold silence. But two Christians, as they walked, were talking about Jesus and that he’d been crucified. And that they’d seen a vision of angels who said he was risen. And that the women also had come and said he was risen. I wonder if it could be true.

This wonderful Jesus, is He risen indeed? They were saying. Back and forth they tossed it as they walked along. And something about their conversation pleased Jesus and drew Him like a magnet. And He walked with them and finally caught up with them, walking a little faster than they. He had nobody to talk to. They were talking and so He slowed down.

So He walked faster and caught them. And He said, excuse me, what’s the conversation? Oh, they said, we’ve been just talking about that strange, wonderful prophet, wonderful in deeds and words that appeared recently. They crucified Him, but they tell me He’s alive again.

But we don’t know. They said it’s the third day and we’re puzzled. Christ smiled deep in His heart and said, oh, you foolish people, why don’t you believe what the prophets have told you? He said, now here, and opening the Scriptures out of His memory, no doubt, beginning with Moses and all the prophets, He preached. And as He talked to them, their hearts got flaming and flaming and flaming and flaming.

But He wasn’t going to push Himself on. And when they came nearly to the house, He said, well, it’s been nice. Goodbye. Oh, they said, don’t go, don’t go. Come on in. Well, He said, it’s late. Oh, they said, but we come on in. That’s why we want you to come.

He went in and they had a little meal. And they didn’t know who He was. They said, we’ve never heard anything like this. And while they were eating, Jesus raised His hand to bless it. And they recognized it was a simple little idiosyncrasy of the Savior. He did it a certain way.

And they looked at His hands and they saw the nail prints and immediately He was gone. And it was a five mile walk or a seven-mile walk. One of the two, I’ve tried to check it to find out, at least a seven-mile walk. They had just come from Jerusalem, seven miles, walking on their feet. And they hadn’t had any rest except the few minutes they’d sat at the table. Do you know what they did? They got up, the Scripture says, and returned immediately to Jerusalem, ablaze with what they’d seen and heard. Did not our hearts burn within us when He walked with us, talked with us on the way?

Ah, there are some people, when they meet, they don’t discuss worldly things, or if they do, it’s only casually. And the magnetic attraction is Jesus and God and prayer and the Bible and the church and missions and evangelism and prayer meetings and good things. You’ll always find Jesus along with a crowd like that.

Brethren, I want to belong to that remnant more than I want to live one more minute. Do you? The remnant, the blood-bought, Spirit-inspired remnant, I want to belong to it. This isn’t a matter now of whether you’re accepted Jesus or not. This is another thing I’m talking about. Shall we pray?

O Lamb of God, I love Thee so, I would with Thee life journeys go. And O Lord Jesus, we would resist the world and spurn the flesh and put our pride on the cross and die with Thee that we might live with Thee.

O Lord Jesus, we pray for these who’ve heard. Some of them we don’t know, some of them we do, some of them we believe are real Christians, some are on the way. But O God, Thou knowest every one of us deeply, deeply. We want to be ready. We want to be ready, Lord, when Thou comest.

We pray, help us that we might be willing to inconvenience ourselves, to upset our neat plans, to stir up our fur-lined nests, and to carry a cross, to go where we’re sent, to give up what’s wrong and to begin what’s right, and cease to do evil and learn to do good.

O Lord, the Church has been betrayed by easy-believism. We’ve been told, just believe and you’re all right. And that’s true, but not true as they teach it.

So help us to believe truly, Lord, believe in faith, believe with a cross on our shoulder, believe, but believe with our back to the world, believe with our faces toward the light, believe with our sword and our hammer in our hands, believe, Lord God, doing something. Bless thou this congregation, Father. Help them, we pray, each and every one, not to lose what they’ve heard tonight in song and sermon, but to go home and think it over, pray about it, and earnestly seek to be in that number.

We sing, I want to be in that number, but Lord, we’re just imitating colored people when we sing that song. We don’t half mean it. We smile and laugh and giggle and go on. We really want to mean it, Lord. We want to be in the number when the Saints come marching in. Bless us now as we bring our service to a close, in Christ’s name. Amen.

“The Doctrine of the Remnant I“

The Doctrine of the Remnant I

Pastor and author A.W. Tozer

December 1, 1957

I want to talk about a doctrine in the Bible that is very alarming. And I am afraid, I am very much afraid, that the Bible is a more alarming book than we know. I love this little number we sang tonight, but I’m afraid of it. That is, I’m afraid of what we’ll do with it. Thy word is like a garden, Lord, with flowers bright and fair, and everyone who seeks may pluck a lovely cluster there. Thy word is like a mine, for there are hidden jewels for searchers. Thy word is like a starry host, with a thousand rays of light.

All that is true. I like the song, I recommend it, I enjoy singing it, I enjoy hearing it sung. But I’m a little bit afraid that that is the attitude we take toward the Scriptures, that it is a beautiful jewel to wear around our neck or on our finger, or a corsage to wear to dress up occasions, that it is a star to shine on us, that it is fragrance, it’s all that. But it is something more than that. And in our sinful arrogance, I am afraid we’re not letting the word of God mean to us what it ought to mean.

Now listen to what Esaias said. That was the way Paul said it. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved, for he will finish the work and cut it short in righteousness. Because a short work will the Lord make upon the earth. Though the number of the children of Israel be as the sand of the sea, only a remnant shall be saved.

Now here is the doctrine, and whatever the educators may be saying and whatever the current religious vogue may be, here is the doctrine clearly taught in the Scriptures, a doctrine which cultists and false teachers have misread and rested to their own destruction. For every cultist says that I’m the remnant, and every group that meets says we are the people.

But I refuse to reject a doctrine because somebody else has rested the doctrine. And I have no starry host tonight for you to admire, nor any posies for you to smell, but a terrible doctrine that hurts me and that bothers me and that makes me weak and be disturbed. It is the doctrine of the remnant.

And what is that doctrine? It is simply this, and it’s all through the Scriptures taught, that our blind, fallen, sinful world of mankind at any given time, that, I repeat, in our fallen world of mankind at any given time, the vast majority, the overwhelming majority, is lost. And by lost we mean not that they’ve missed their way or come short of the mark or been less than they wanted to be or failed to fulfill their dreams or any of that. By lost we mean alienated from God and enemy to Him. We mean by lost without pardon, without life, and without hope.

Now hear me because I am not repeating words but telling you seriously that the Bible teaches this, that at any given time the vast majority of mankind is lost, alienated from God without pardon, without forgiveness, and without hope. Yet a remnant shall be saved. That’s the other half of the doctrine. Yet a remnant shall be saved.

Now what does a remnant mean? It means a small fragment. It means a surviving trace. It means something that yet remains when the larger body is somewhere else. So that this is the alarming doctrine taught in the Scriptures, that in this hour, 1957, the closing weeks of the year, that the vast majority of mankind is lost, but that there is a remnant saved. The Romans text deals with Israel, but I take it because it sets forth clearly the doctrine as taught as applying to all the human race and to the Church too.

Now this was true among the nations before Abraham, that only a few were saved. It was true of Israel after Abraham, and it’s true of the Church since Pentecost. You see, we believe what we want to believe, and we don’t want to believe anything that disturbs us. When someone blows a fuse, we say he’s disturbed. Now that’s our word, he’s disturbed.

But the old Lutherans said faith is a disturbing thing, perturbing they called it. And to believe the Bible is not to wear a flower on your buttonhole, on your coat, but it is to be disturbed and alarmed. And I am alarmed, my friends, because it’s been true since Pentecost that of the vast number of people who call themselves Christians, the overwhelming majority are nominal and a remnant is saved. That of all the Jews who were born of the seed of Abraham, the vast majority is lost and a remnant is saved.

Now look at the examples in the Bible. Jesus said, in the days of Noah, and the flood was upon the world of ungodly. Now look, according to the Scripture, Noah found grace in the eyes of the Lord. And there were seven members of his family, and Peter said that Noah, the eighth person, there were seven other members of his family, and they were saved out of that whole population. I do not know what the population was, but I know that at the time of the flood, there were eight persons saved out of a whole population. And I know that it is written as it was in the days of Noah, so shall it be in the days of the coming of the Son of Man.

And then frequently we find in the Scriptures where Israel is referred to, though the number of the children of Israel be as the sand of the sea, only a remnant shall be saved. But somebody says, don’t you remember, Mr. Tozer, you’re taking it too seriously. Don’t you remember when Elijah felt the way you feel? And Elijah crawled off and said, O Lord, I alone am left. And God said, cheer up, Elijah, I have news for you. Seven thousand there are in Israel that have not bowed the knee to Baal nor kissed his image. And that sounds like an awful lot. That would fill the biggest church. That would twice fill nearly Moody Church, one of the largest, if not the largest church in the city.

So, isn’t that encouraging to know that there were in Israel seven thousand true Jews who had not bowed the knee to Baal? Well, suppose the population of Israel at that time was seven million, and I think that’s a very, very conservative count. Suppose that the population of Israel was seven million. That would mean one-tenth of one percent had not bowed the knee to Baal, and all the rest had. It would mean one in a thousand. If you were to take at that time a thousand Jews, nine hundred and ninety-nine of them were weekly bowing the knee to Baal to keep out of trouble, and only one man stood bold in the one thousand.

But suppose for the sake of absolute fairness we cut the population of Israel in half and say there were only three million, five hundred thousand, half of that. Well, it then only means one in five hundred. It means that every time you saw a synagogue or a building with five hundred Jews reading the Torah or listening to the chant of the priest, that you had four hundred and ninety-nine of them that were secretly following Baal and one that was saved.

Now I’m not saying this. This is written the Book. One in a thousand or at most one in five hundred. And at Christ’s first coming, remember my friends, at Christ’s first coming there were only a few that recognized him. We take it for granted just as Israel did. Israel believed that when Messiah came, they wouldn’t know it.

They believed just what Samson believed when he went to sleep with his head in the lap of Delilah. He believed that he was well set for life and that he had had some experience in religion and therefore there was nothing to worry about. But when he woke up he found that he had been captured and his eyes were soon put out and he was grinding at the mill and was making sport for, in the name of Dagon, the false god. He took himself for granted, which always is a bad and dangerous thing to do.

We either take ourselves for granted and are at peace or we get disturbed and then pray through and find the peace. Most believers today take themselves for granted and have a false peace. Where if they did what the Bible, this doctrine alone would teach them to do, they would be bothered and alarmed about themselves, and then they would go to God with an open Bible and let the Bible cut them to pieces and put them together again. Then give them peace. And the peace they have when they have been chopped to pieces by the Holy Ghost and by the sword of the Spirit, that peace then is a legitimate peace.

There are two kinds of tranquility, don’t forget it. Well, maybe there are three kinds now. There’s the kind you buy in bottles, and then there’s the kind that you get from taking yourself for granted and believing good things about yourself that are not true. That brings a certain tranquility to the mind.

Then there is the tranquility that comes following a disturbance of the soul that shakes it to its foundation, that shakes it to its very foundation and drives the man or the woman to God with an open Bible to cry, O God, search me and know my heart. Search me and see if there was any wicked way in me and lead me in the everlasting way.

And then when God does that and gets done with it, then we have an experience in God that gives us tranquility that’s grounded upon the Rock. But most of evangelical Christians today, the leaders go out to bring them tranquility. They go out to bring them peace. And the Lord does not at first offer us tranquility at all. The Lord at first offers us deliverance and forgiveness and renewal and the making of things right.

And following that comes tranquility. But we are purveying tranquility now and selling it like soap and asking our people in the name of John 3:16, to come and get tranquilized. And so we have a tranquilized church that is enjoying herself immensely at her banquets and her times of fun and her coffee clutches and her fellowships. And then she’s singing about the Lord, the Word of the Lord. That’s like a flower garden.

Now I believe it and I hope we sing it every once in a while, but you got to know what it means when you sing it, my brethren, or it leads you astray. So will the Psalms for that in the words of Jesus and Paul. I only call attention to it because there’s danger that we make the Word of God to be something to give us tranquility.

Go into the churches and the little ones that are left open all day in the busy sections, you’ll find people come in and sit down. They do it to, as the poet said, to loaf and invite their souls and call in their thoughts that roam abroad and get still. Well, you know that businessmen do that, and advertising men do that. And mystics do that from India and from Burma. That getting a hold of yourself and getting still in the middle of the day, that’s not necessarily a Christian thing. It’s a good thing, but it isn’t enough. And we gear our services so to tranquilize people and paralyze them.

Well, we ought to be alarmed by this doctrine of the remnant. We ought not to allow ourselves to take ourselves for granted. We ought to be alarmed about it. And I ought to say, Tozer, does this mean you? Are you in this or where are you here? For there were 7,000 who didn’t bow the knee to Baal, which may have been only, I repeat, one-tenth of one percent. It may only have been one in a thousand. And if that’s true, then what about me?

But you say, I think, Brother Tozer, you ought to be satisfied and restful about the whole thing you preach. Paul says, After I have preached the word, I myself, I fear lest I be made a castaway. I’m not talking for the moment about eternal security now. I’m talking about what Paul said. Paul said he was afraid that he could preach and be a castaway. And I have known preachers preach a lifetime and end up dirty, storytelling, filthy old men. And it’s possible for us to teach Bible school, and be on boards, and sing in choirs, and take part in church services, and then find at last we’re castaways, and that we have never been of the remnant at all.

Now, brethren, that’s an alarming thing, and I don’t apologize for alarming you. I’m afraid that we’re not alarmed enough. We ought to be disturbed about this, for it is here, and it is summed up there in the text, Though the number of the children of Israel be as the sands by the sea, yet a remnant shall be saved, and a remnant means a small fragment, a surviving trace, shall be saved, just a little bit of the greater number.

Now, when Christ came to the world the first time, He found them taking themselves for granted. They said, we will know the Messiah when He comes. Are we not taught in the Scriptures? Have we not listened to the rabbis? Are we not of the fundamentalistic persuasion? Do we not know the truth? And therefore, when He came, they looked straight at Him and said, thou hast a devil. They looked straight at the One that they’d been reading about in their synagogues and said, this fellow has a devil. Not all of them said it, but a tragically high percentage of them thought things like that about Him.

Well, there were a few old friends of God. I’ve preached here and then on the radio about God’s aged friends. There were a few. But when you think that the population of Jerusalem alone at the time of the Passover was a million, and at Pentecost it was a million people in that city, every place was crammed full, wherever they could bed down and tents around, and 3,000 got converted. We say, what a vast harvest it was.

Well, 3,000 out of one million isn’t a vast harvest, I would say, my friends. And I wonder if there’s ever been a time when there was a really vast harvest.

I know there have been times, I know it was said of John Paton that he went to the New Hebrides and found not a Christian, and when he came away there was not a heathen. But I have always crossed my fingers when I read that statement, because it isn’t according to the doctrine of the remnant. For the doctrine of the remnant is though the number of the religious people should be as the sands of the sea, yet only a remnant shall be saved. It isn’t they couldn’t be. It isn’t that God doesn’t want them to be, but it’s just that they are not.

Well, when Christ came there were the shepherds and there were the wise men, and we’re going to be walking with shepherds and humping along over the desert with wise men now for another six weeks. And it’s all right, we do that once a year, and call it the Advent season. And we’ll hear about these friends of God, and there were a few of them, and we’re glad for them. But the point is they were pitifully small, as the world says, percentagewise.

Well, then, at the second coming of Jesus, listen, he says that because iniquity shall abound, the love of the many shall wax cold. Now, it doesn’t say the love of many only, but every student of the Greek will tell you the same thing. There’s an article, a positive, definite article in there, the, the love of the many shall wax cold.

And Jesus said, sort of flung it off from Him as a, shrugged it out of Himself, so to speak. Nevertheless, when the Son of Man cometh, will He find faith on the earth? He didn’t say He won’t find faith, but He said, will He find faith? So that at the second coming of Christ, it’ll be as it was at the days of Noah. And in the days of Noah, Noah the eighth person was saved by water, by the ark, and the rest of the population drowned.

And then, if you want still more support for the doctrine, read church history and see. A small fragment, a surviving trace always kept the faith, while the others took things for granted. You know what’s wrong with us as a church here? We’re taking ourselves for granted, that’s all.

We are assuming that which may not be true at all, which is founded upon wishful hoping and not upon sound biblical experience, in many cases. We have not been disturbed enough. We have not allowed God to plow furrows on our backs. We have not dared to go before God and have the examination made. We’ve been afraid of what God would find, and we’d rather wait and wait and wait and wait and wait. And so we’ve waited and settled down.

And there’s always been a small fragment, a remnant, and they have been in the midst of all the rest. And while the million worshipped with their lips, and there were always millions who worshipped with their lips, always, you don’t need to imagine that it’s any indication of vast spirituality or any high degree of holiness when you see a church door open and spill out multitudes onto the sidewalk. Follow them along, follow them a half a block, and see how they live. That’s the way to tell. For by your fruits you shall know them. Ask them to lead in prayer. Announce a prayer meeting and see where they’ll go. And then announce a banquet and see how they’ll come. You know, come and go, come and go, stop and go. In the church of God the stop-and-go sign is when it says go, it’s banquet. When it says stop, it’s prayer meeting. And the church of God follows it.

We smile about it, but it’s an alarming thing, my friends. And I don’t want to come up to the Lord having soothed and petted. We’ve got a big gray cat at home, and she’ll come and lie down in the middle of the floor and turn up wanting to tickle her tummy. She likes to be played with and have her ears scratched. Well, she just wants pleasure and wants to get fun out of living, and just soothed. And we preachers are sent out to soothe.

Oh, why do I preach like this? It was before I listened to the radio broadcast this afternoon, the religious broadcast this afternoon. I heard one preacher preach, and then I heard the rest. A free Methodist preacher had something to say, and he was talking about John Wesley and Charles. Outside of that, my brethren, I don’t believe it’s worth a while. Just save your wattage, because you don’t hear very much. I know Fuller preaches the Word, and I know Billy Graham preaches the gospel, and there are a few that preach the gospel, but I know for the most part it’s simply back-scratching and ear-tickling.

And we are simply petting the old cat instead of giving her 15 minutes to get out. Well, read Church history and see. Read Church history and see. See the fragment that lived in the midst of it all. Read about the Waldensians and the friends of God and the Brethren of the Common Life and how few there were, but how many went to church. Tread my court, says God.

Well, my brethren, it’s possible to worship God with our lips and not worship God with our lives. But I want to tell you that if your life doesn’t worship God, your lips don’t worship God either. In the most beautiful hymns in all the world.

Ray, do you know what I grieve over? Now, maybe you won’t like this. Ray and I don’t always agree when it comes down to music and things like that. We agree on hymns and church music, but he’s got a broader understanding than I have, and I’ve just got ignorance and a pugnacious disposition.

But do you know what I worry about? I’m worrying about so many people singing the Messiah over the next five weeks that won’t have the remotest notion what it’s about. They won’t know what it’s about. They’ll stand and sing, come unto him, come unto him, until you could cry, and they won’t know what it means.

And I’ve seen them stand great, vague, spangled, overstuffed, hard-voiced, contraltos. Behold, a virgin shall conceive and bring forth a child. That beautiful passage from Isaiah, while the very tone of the voice indicated she’d never been within shouting distance of the virgin’s Son.

Too bad, my brethren, too bad that we can sing the passion of Matthew and the Messiah in all the grand numbers. When Handel wrote it, I heard the other day, somebody was explaining over the radio about the great man Handel. He said, when I was through me what I saw heaven opened and all the angels of God gathered.

That’s how he felt, but you can sing it and only enjoy its music. We can come and sing hymns here in this church and only enjoy the dignity of the music as a relief from rock and roll.

Brethren, always remember there is a remnant in the earth. I’m just going to give you a little talk about the remnant. Next Sunday night, I’m going to talk about where is the remnant, who is the remnant. But tonight, I want to talk about the remnant just a little more.

Let me read you about the remnant once, back 900 years, 500 years, 600 years before Christ was born. He cried also in mine ears with a loud voice, saying, cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. Behold, six men came from the way of the higher gate, which lies toward the north, and every man had a slaughter weapon in his hand.

One man among them was clothed with linen, and had a writer’s inkhorn at his side. They went in and stood beside the brazen altar, and the glory of the God of Israel was gone up from the cherub, where he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s ink horn by his side.

And the Lord said unto him, go through the midst of the city and through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city and smite, and let not your eyes spare, neither have pity. But come not near any man upon whom is the mark, and then these terrible words begin at my sanctuary.

We say, begin in the Kremlin, O God, begin in the Kremlin, and destroy those godless wretches. God says, begin at my sanctuary. We say, go down to the corner where men in half-lighted rooms sit and slurp beer. Go down there, O ye with the destroying weapon in your hand.

God says, Begin at the steps of My church. Begin at My sanctuary. We say, go to the church where the pastor has nothing to preach but poetry. But God says, begin at My sanctuary. But he says, look out, watch for the mark on the forehead, that indelible mark.

He sent the man, the white-collar man first, the man with the linen. He sent him first with an inkhorn, indelible ink. He said, go mark him, mark him. And he said, which ones will I mark? The ones that stand and pray the longest? The ones that give the most to missions? No, no, he said, that’s not the test. Here is the test in a day, in a day of corruption. Here is the test, them that sigh and cry for all the abominations that are done in the midst of Jerusalem.

That’s all they have to do. Not for those that succeeded in stopping it. There are some things that are like a wave of the sea. You can stand and Paul himself couldn’t shout it back. It’ll engulf him. But you don’t have to get the mark of the remnant on your forehead.

You don’t have to succeed and you don’t have to be popular. You only have to sigh and cry for the abominations that are taking place in the earth. I can’t stop people from doing what they’re doing.

I can’t, I can’t get people to stop, but at least I can grieve because they won’t stop. And I’m going to do that. And I’m going to let my tears water the footsteps of those who go astray. And when they will not, they will not, the churches will not come back to New Testament standards and worship the Lord our God in the beauty of holiness. If I can’t make them, do it or persuade them to do it in this awful hour of crisis, at least I can weep because they won’t come. And I can sigh if I can’t weep.

I said Wednesday night, I’m not a weeping man. I wasn’t born that tears are not high up on my inside of me and it takes something to make them rise and overflow. But if I can’t weep, I can sigh. They cry and they sigh for the abominations that be done in the midst thereof.

It has become a positive burden to read the Saturday papers anymore and to notice what my brethren are preaching about and what they’re doing to try to persuade a few people to come to hear them preach.

Well, I don’t know what the future holds, but I know one thing, that rather than betray the sheep of God, rather than lie to them and deceive them and keep them agitated and stirred up with all kinds of popular topics, rather than take my material from Time magazine, I’ll preach the word to empty seats and sigh and cry for the abomination that is in the earth. So God says, begin at my sanctuary. Then they began at the ancient men which were before the house.

These young people are the trouble. These young people are filled with lust and wild ideas. Scripture says, begin with the ancient men which are before the house. These old bearded pillars of the church, says the Holy Ghost, begin with them. And they went forth and slew in the city, and I was left. And I fell upon my face and cried, O Lord God, wilt thou destroy the residue, there’s the remnant, wilt thou destroy the residue of Israel in thy pouring out of thy fury?

And he said, Iniquity of the house of Israel, and Jacob’s exceeding great, and the land is full of blood, and the city is full of perverseness. And they say, The Lord seeth not. And as for me also, mine eye shall not spare, neither will I have pity. And behold, a man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.

Some people have the mark, and you say, who are they? I want to preach about who they are next week. I’m only going to tip my hand on one thing. I’m not going to tell you it’s this church. And I’m not going to tell you it’s the Christian and Missionary Alliance. After that, I want you to come because I do want to talk about this terrible doctrine of the remnant, which teaches that in every generation and at any given time, the vast, the overwhelming majority of the population is lost, alienated from God, unshriven, unforgiven, and without hope for God in the world or the world to come. But that there is a remnant according to grace, and that remnant is found with a mark on their forehead. A mark of success, not necessarily. A mark of sighing for the state of affairs.

Would you pray for me? They listen to me. They don’t come in vast numbers to this church, but they listen to me. And I can have entrée to almost any religious magazine published. And will you pray that the Lord will give me wisdom to know what to say and what to write, that there might be a stirring up and a perturbation and a disturbance, and that instead of thinking of the Word of God as a beautiful relaxer to read just before you slip away into slumberland at night, that we should begin to think of it as a disturbing book to drive us to our knees in tears and self-accusation?

If the evangelical church, if the fundamentalist believing church won’t accept this, then I can at least sigh because they won’t and cry to God because they don’t. So let’s pray, and let’s believe God together.

Now we’re going to close. When you go to the hymn sing tonight, don’t sing junk. I know, don’t think you do. But sing only that which warms your heart and makes Jesus Christ glorious. And then slip away home, and don’t waste your time telling jokes and making quips, and lose everything you’ve got today in the house of God.

Have dealings with God, won’t you friends? Have dealings with God before you close your eyes and slumber this night.

Father, we pray. First, we want to thank thee that we have light on this. We want to thank thee that in thine infinite mercy thou hast not let us go like cattle to the slaughter, not knowing where we’re going, and because we’re fat and sleek, imagining that we’re all right when actually we’ve been fattened for the slaughter. We thank thee, Lord, that we’ve got light on this. Now help us to walk in it.

Bless us, everyone. Take away all false hopes and all unscriptural expectations, and pull us back to the Word of the Lord. O Father, out as we go down the steps and onto the sidewalk tonight, mark the forehead of them that sigh and cry.

Great God, have mercy upon our America. Have mercy, we pray, upon our America. With its dozen of gods, at least a dozen gods, have mercy, Father, and help us to turn from idols to serve Thee and to wait for thy Son from heaven.

Dismiss us now, we ask in the name of Jesus Christ our Lord. Amen.