He That Goeth — Leonard Ravenhill

Psalm 126: Sowing in Tears and Reaping in Joy

Not the whole book, just a part of it. Psalm 126. Do you know what it is without looking? No response, thank you. Psalm 126, let's just read it through. Let's read it together, read it aloud. If you've got a good version like the King James.

Psalm 126, OK? When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing. Then said they among the heathen, the Lord hath done great things for them.

The Lord hath done great things for us, whereof we are glad. Turn again our captivity, O Lord, as the streams in the south. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing.

I don't know whether that's significant, that fourth verse, streams in the south, but maybe it is. We've got some streams in the south just now, not too acceptable. They've got some floods out further west, I think, but the streams that we really need are those streams that come again from the smitten rock, which was a type of the Lord Jesus.

The Place of Spiritual Release

Some years ago there was a very famous violinist, his name was Paganini. He only had one leg. That didn't make him a good fiddler, but he had one leg. And he hopped around, he didn't stand still, he hopped around on one leg.

They called him the demon fiddler. Because he said he was, there came a place in his, I nearly said ministry, but in his service, where suddenly he received an inspiration. You scholarly men might call that, what would he call it, the aphlatus, the nimbus, what would he call it.

The same thing happened once in the sports palace in Berlin, when Hitler was addressing 120 ,000 stormtroopers. And sitting behind him was Goebbels on one side, and who was the other guy on the other?

Goebbels and Goering, Goering, big fat Goering. And Hitler talked for about 20 minutes, and he got nowhere. You know, like a plane on the runway that can't get up. And then suddenly he was released. And Goering said to Goebbels, or Goebbels said to Goering, I forget which, he said, it's all right now, the Holy Ghost is on him.

Now the Holy Ghost wasn't on him, but another spirit was on him. In other words, there's a place of release, sometimes in the natural, sometimes it's psychic, sometimes it's demonic, and sometimes, thank God, it's the anointing of the Spirit of God.

But Paganini danced around on his one leg, and I don't know whether it was because he had just one leg, but you know, he broke the other, how many strings, there's a violin, four, I think, and he broke the other three, he never played except on one string.

And you can still get some of his work, sometimes, occasionally, you'll hear of some display, a talented man, this young man that won the violin section of music there in Moscow the other week, and I think he played the next track from Paganini, it's fabulous.

So Paganini hopped around on his one leg, and all he needed was one string, and he got more out of that one string than most men get out of four. I say that to say this because, as you know, the Bible is not a one-string fiddle, it has not got one theme.

It is true that it centers around one person, but it doesn't have one theme. It's more like the piano that has all the scales and has such a tremendous range in it. And God, in his wisdom, when he can get us to listen, I don't know how often he listens.

C .T. Stubbs said one day he went to the Lord, no it wasn't C .T. Stubbs, it was Rhys Howells, said he went to the Lord about a problem, and the Lord said, shut up. Did the Lord ever say that to you, or can't he get a word in edgeways either?

Do you do all the talking when you pray, or is it a two-way? A good conversationalist isn't a person that monopolizes. My wife says sometimes I talk too much, well I get round the table, you know, they ask me questions, I go on and on and on and on, and that's not good.

A good conversationalist is one who listens as well as speaks. Well, the Lord speaks directly, occasionally, indirectly, and yet directly through his word. There are many things God has he shares with us.

For instance, he shares his wisdom with us. I don't think it shows up often, but that's what he says. He says Jesus Christ is made unto us wisdom, whether you have a gift of wisdom or not. Christ is made wisdom and righteousness.

In Acts 180 he says he'll share his power with us. He shall receive power, the very power of God. He says he'll share his love with us. The love of God is shed abroad in the heart by the Holy Ghost. But amongst the things that God will not share, he will not share, is infallibility.

I've heard guys preach as though they were infallible, but nobody is infallible. But you know, we should be safeguarded against a lot of errors that we get into for a number of reasons. Number one, this word is truth.

Thy word is truth. Number two, Jesus Christ is the way, the truth. Buddha died pursuing truth. He said I'm still after truth, he never found it. Jesus didn't do that. Jesus was the embodiment of truth.

The Word of God as the Final Authority

I am the way, the truth, and the life. Somebody said I am the way, that means you're going, and I am the truth. That means you're knowing, and I am the life, and that means you're growing. Because without him there is no knowing, and without him there is no growing, and without him there is no knowing.

And so we should be safeguarded by the word of God, thy word is truth, by the Lord Jesus Christ himself, and by the Holy Spirit, when he the Spirit of truth is God. And I don't care how smart the preacher is, I don't care, he knows all the laws of homiletics, and you know, being a brilliant exegete.

When he said it all, and when you've heard it all, don't believe a word he says. Just go home and measure it by the word of God. Because this is the final court of appeal on earth. Nobody's going to increase it, nobody can diminish it, nobody's going to destroy it.

After all, I've heard, you've heard preachers say sometimes, you know this book, there's blood from the first book in the Bible right through to the last. There's a thin red line of blood. If you were in England and you picked up a piece of rope, you, you, it might cut it, and if it belonged to British Navy, in all those different strands there's always one red strand in every rope that belongs to British government.

There's one red strand right through, it doesn't matter whether it's a rope so thick or a big one that you're fastening a great big liner up with. There's always that thin red line of blood. Now it is true that that blood runs right through the word of God.

It's equally true that not only is there blood from the first book in the Bible to the last, but there's blood on all the covers, because this book was given to us by blood. It was given to us by martyrs, it was given to us by men.

There was a time in England when a man would give a whole field of hay for one page of the Bible, because you see it was very precious and very rare. I've been in churches, an old church in the north of England where they have a Bible about this size, and just for the sake of history they've left it as it was originally.

It's chained to the wall. Nobody could afford the Bible in those days. If you want to read it you might have to stand in line and wish the other guy would hurry up, and till you got your chance then you'd turn it over and ponder over it.

Not many people could read in those days. You know we call a preacher in England, at least in the Church of England, he's a clerk in holy orders. What do you do? You say, well there's a clerk at the bench or in the bank.

He's supposed to be a man of superior learning. I don't mean he is, but he's supposed to be. You know there used to be a day in England when if you wanted to write a letter you went to the pastor to write it.

It would be difficult if it was love letters, but anyhow, you went to him and he wrote you letters, and when you got one back you couldn't read it. You had to go and ask him what your girlfriend said up in London there.

Somebody had written that. Not very private, but anyhow there it is. You see, this word is precious. Let's get this in our minds. I don't know, I maybe have thirty different versions of the Scriptures.

I have the old Paschito version, which is supposedly the oldest version in the whole world. But you know, I don't like many versions because most of them, except the King James Version, all the others come from, through the Textus, not, the King James Version comes from the Textus Receptus, which is the purest of Greek.

The others all come through the Textus Vaticanus, which is perverted in my judgment. But this book is precious. And you know, we're getting to that place where now we've got a Bible which has been accepted by the Jews, the Catholics and the Protestants, and hey boys, it's something new.

I wouldn't give it house room, but you know what's going to happen before long? Somebody will come to your door and start talking about the Bible and say to you, do you have a Bible? Oh yeah, I got a Bible.

Could I see it? Have you seen this new version? Oh, this is the latest thing. See, it's got the stamp of the Papacy on it, we've got the stamp of the Church of England, it's got the stamp of all the leading denominations.

Now, this is much more scholarly than yours. Well, right, I'll buy it. Oh, no, you can't buy it. Oh, I can't have a copy. Oh, you can have a copy. Free? Yes, you can't buy it, you can have it free. But you must give me your version.

You must give me the King James Version for it. Because, you see, this is the bulwark, this is the thing that Satan has hated all the centuries. And this is why we've so many versions, and they're not all versions, some of them are perversions.

They're not all translations, they're transliterations. And many of them are very inaccurate. Some of you have what I call, you know, the Catholic Bible came from what we call the Vulgate. And so the Catholics have the Vulgate and the Protestants have the Vulgate Bible, called the Living Bible.

But it's a Vulgate Bible, dirty thing that it is. I wouldn't keep it in the house. Just because the girl that sings about orange, you know, forage or orange juice says it's a nice beverage, she doesn't know ABC, so why take notice of her?

Why? Do you know what? Every other version except this to some degree diminishes the deity of Jesus Christ. Every one of them diminishes it in one way or another. And even that new so-called Living Bible.

I told you the other night, a lady came to me, a dear old lady said, I've just got a Living Bible. I said, my dear, I've had one fifty years. I never knew the Bible was dead, did you? I didn't need Kenneth Taylor, I taught with Kenneth Taylor, but I didn't need Kenneth Taylor to tell me the Bible was living.

God told me that. He said that when he wrote it, didn't he? Doesn't Peter say that? This is the Living Word of God. And my word, it's quick and it's powerful. You know, a fellow got converted, they said, in a bush in Africa, and after they taught him to read a little, he went home.

The only man in the whole area, for hundreds of miles, who had a copy of the Bible. And they thought, my, we've penetrated a new area. Do you know what he did? He came back after about a month, gave it to the missionary.

The missionary was busy. Well, I'll see you in a few minutes. No, I've got to go back. Oh, you brought your Bible. Yeah, I don't like it. You don't like the Bible? He said, no, it kicks. It kicks. It kicked him.

It's quick and it's powerful. You know, the Bible's a paradox. I was going to say it comforts the feeble-minded, but you know that. I mean, what does it do? Well, I'll tell you what it does. It, let me see, how do you put it?

It afflicts the comfortable, and it comforts the afflicted. There are times when you need a kind of a sedative in your spirit, and you read the word of God, and oh, boy, it acts like a charm. It stills you.

I like the hymn. I nearly struck it up, but I wasn't sure if you knew it. How sweet the name of Jesus sounds. It makes the wounded spirit whole and calms the troubled breast. But you know, there are times when the word of God comes in like a barb.

I wake up at night, and I creep out of bed and go in my office and stew over it, and it hurts me. And I don't want God to take the edge off it. I need that provocation. You know, provocation is a legitimate Christian exercise.

If you do it the Bible way, provoking one another to what? To love and good works. Now, if you provoke people to irritate them, and make them uncomfortable, and pull them down a peg or two, that is not right.

But we're to provoke one another to love and good works. You better watch your wife will work that one out on you this week. But anyhow, there it is. Provoke one another to love and good works. All right.

Now, saying that again to say this, there are parts of the word that, as one man already said, it was bitter to my taste. You ever read it like that? Oh, boy. Just like taking something sour, it kind of jars you when you say, oh, there it is.

Because most of us like lollipops. We like meetings that are sweet and happy, and you clap your hands and swing on the chandelier. As I said last night, if you said, Leonard Raidner is coming to a banquet next week, it cost you five dollars, and he's going to preach on filling up the sufferings of Christ.

Well, I'm afraid there'd only be Leonard Raidner and the guy that promoted it there. You wouldn't pay. Now, if you heard about Johnny Jones coming, he used to be a big star footballer, and he'll sign your autograph, or the Twinkle Twinkle Little Stars are coming to sing, and you can buy their record, and you might even sit next to them.

You'd never get over that, would you? But if you come to maturity, and you're going to fill up the sufferings of Christ, well, now, you know, I mean, Jesus paid it all. Well, I remind you that the Apostle Paul said he wanted to fill up.

And I think he got more brains maybe than a whole lot of us put together, and more insight. And yet you never find him after ecstasy. He's always after something which is solid, basic, strong. He doesn't want you to pipe a little tune and dance around.

He says, come on, give me…. You see, we wake up too late, don't we? You know, I used to be stupid. I aren't anymore, but I used to be stupid and think that all Christians die happy, but they don't. Oh, no, no, no, no, not for the life of you.

Some Christians die as miserable as sinners. Why? Oh, I realize I've wasted my life, I've wasted my money. If the Lord would only give me a chance again. Oh, but some of you said that the last time you had surgery, if the Lord would only lend you your life, but you haven't done much since maybe yet.

Some of you women, when you're having a baby, thought you're going to die. Lord, if you really get me through this, I'll tell you after this, I'll never miss my prayers one day and I'll never do this, but, you know, we're all built that way, aren't we?

Isn't it true that the highway of life is strewn with a wreckage of vows? The good book says it's better not to vow than to vow and fail to keep that vow. Well, that's the introduction. What about getting down to the text?

Going Forth, Weeping, and Bearing Precious Seed

The text is composed of the last two verses of this 126th psalm. This is really the people of Israel rejoicing after their almost incredible return from captivity. And it says, They that sow in tears shall reap in joy.

He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. Now as I see this text, the last one, there are three movements in it.

He that goeth, that's one step, isn't it? He that goeth forth, one, weeping, number two, bearing. So it's going, weeping, bearing. The return journey is what? Come again, coming, rejoicing, bringing. If you like, you can say the first part of the verse is cause, and the second part of the verse is effect.

He that goeth. There's not much in that, is there? I think there's an awful lot in it. Because if you're going, you're going to leave somebody somewhere. And if you haven't discovered this, you will discover it, that there are two major crises, problems, in the life of the believer.

Number one is to find out God's will. Not for the church, but for you. Number two is having enough energy and strength to do God's will. Now he that goeth, if he's going somewhere, he's leaving something and somebody behind.

And if he's going forward, and he's going, as it says here, he's going, bearing, weeping, and bearing precious seed. All right, let's say this, you've got to find out the will of God. Now the problem, when you find out God's will often, is not what it costs me to do God's will, it's what it costs other people if I do God's will.

You see? Supposing, for instance, God might call you into evangelistic work. You have to sit down, if you're married, and your wife says, well what about this, and we've so many children, and what about the other, and something else.

And before long, you discover that there's a, there's a hardship. I've done my share of traveling around the world, and I've stayed away from home as long as ten months at a time. My wife had three lovely boys, and she did a superb job with them under God.

But it wasn't what it cost me so much as what it cost her to do it. I'd be going nice places, riding in jets, traveling over the ocean on the Queen Mary, United States or something, meeting lovely people.

She's tied up in a home with three boys, week after week, month after month, almost a year at a time. Now I'm enjoying myself. I'm living like a king in hotels, and traveling, and sailing on people's yachts, and doing this, that, and the other.

That was okay. But you see, it's what it cost my wife, and what it cost my children. Now there's always a price to pay. You see? I think this really, of course, is concerned about revival. But you know, I think there's only one reason we don't have revival.

Do you know why? Do you know why we don't have a national revival? Because we're content to live without it, that's why. It doesn't worry us. Oh, we love our country. Oh, let it go to hell. What do you care about America?

We've only got ten million alcoholics, we've nine million people on drugs. We have the highest rate of illegitimacy, perhaps, in the world, in one sense, I mean, amongst so-called civilized people. We have a thousand problems, but, come on, does it break our hearts?

He that goeth, goes where? Well, maybe the Lord says, go from the table for a few days. It wouldn't do most of us any harm, I know this, but supposing he says, take up a fast. Not just for your health and beauty, they'll tell you that in a decent place where you go now for health and beauty.

Everybody's cottoning on to fasting. If you want to live a day and really do yourself good, well, a simple way to do it is, one day a week live on grapes, three times a day. Do your world of good. Did it in the scriptures.

Grapes and honey, basic diet of profits. But immediately you start to go. Well, if you really start to go, under the divine command, you start something else. You start to grow. And you start to glow.

Because, you see, the path of the just is as a shining light that shineth more and more and more to the perfect day. You see, what many of us want to do, not all of us, but many of us, we want to accumulate experience by sitting down and reading a book.

Now, you can't do that. You can accumulate knowledge, but you can't accumulate experience. Experience means you go through the mail. And as I've said so many times, a man with an experience is never at the mercy of a man with an argument.

Now, you may get involved in something philosophical or scriptural or otherwise, and lose your ground and lose your argument. But if you went through that situation, there isn't a demon in hell or a man on earth that can argue you out of that situation.

You say, but it happened in my life. Now, somewhere God has every right to bring me to some supreme challenge. You know, I'm pretty sick. In fact, I'm totally sick of modern evangelism. I think it's emasculated.

I don't think it's scriptural by a million miles. But you see, one thing we do when we really get saved, if we're genuinely born again of the Spirit of God. And remember, that's a super miracle. There's only one way for you to be born again of the Spirit of God, through the finished work of Jesus, sure enough.

But you see, the same Holy Ghost who came on the matrix of the Virgin Mary and conceived Jesus Christ in her, that same Holy Ghost comes and creates Jesus Christ in you. If he doesn't, you're not saved.

You're not saved because you've given up your lousy sins and you don't get, you don't fight and beat your wife and go to dances and flesh pot. That's renunciation, but you could do that and go live in a monastery.

Or just suddenly come to your senses and realize after all, it's a silly way to live. I'm losing my health, I'm losing my money, my life's breaking up, this, that and the other is happening. I better be sane and sensible and settle down.

Now you can repent and not only that, you can reform. Repentance is something I do. Reformation is something I do. Regeneration is something the Holy Spirit does. George Whitfield said, you may think me superstitious, but he said, when I go back to Oxford, I walk down a certain cloister and there's a crack in the floor and there's a place where you can sit by the window.

And he said, you think me superstitious if you like. But I go to that spot which is hallowed. Somebody gave him a little booklet, if I remember right, written, was it written by a Scotsman, Henry Scougal, The Life of God in the Soul of Man.

Charles Wesley had seen this huge man, this great big oversized man, by the name of George Whitfield, and coveted him for the Lord. And one day said to him, hey, you're a good scholar, read this, do me a favor, read this.

And he read it. Now he was religious, he was a, you see, I got problems, you may not have, but I got problems with those guys. I got problems with Wesley, I got problems with Whitfield, I got problems with Henry Scougal.

You know why? Because they were more spiritual when they weren't spiritual than I am when I am spiritual. You know those guys used to get up at four o 'clock in the morning to pray, they weren't even saved.

Do you know that John Wesley had done a hundred dollars a year and he wasn't born again? But he said, why there are so many poor and destitute and afflicted people, how can I waste this money? He stopped powdering his wig.

Which was a nasty thing to do in those days, you powdered your wig, you know. I don't even have a wig, I'm going to need one soon. But he quit those things. There were disciplines in his life that I don't know the first thing about.

But George Whitfield says at that spot, as I read that book, the life of God in the salt, that's what it is. If Christ doesn't live in you, you're reprobate. As I said the other night, if you go to a Pentecostal church and say I'm saved and then I got the baptism, everybody say, hey great, that's great, praise the Lord, that's wonderful.

You won't turn a hair, you won't turn an eyelash, not even a real one. And if you go to a Nazarene church or a holiness church and say I'm saved and then I got sanctified and they say, hey man, another brother sanctified, isn't that great.

Now I'm not scolding those, those are not the right things to say. But supposing you change the, you know, the music for once and stand up and say very sweetly, Christ liveth in me. You'd have to get a glass of water for the pastor maybe.

I say, what does that woman, who does she think she is? Maybe when you sat down your husband would give you a nudge and say, Mary, when did that happen? I didn't know. I've been living with Jesus for the last ten years.

I never suspected that. I know you're a bit nice of the woman next door, but I never realized I was living with Jesus. Was that Jesus that got mad last night? Jim, was that Jesus that slammed the door last night and said, I'll wait till I come back, I'll be back at six tonight and we'll settle it.

You know we have to, in many areas we've got to have a second blessing because the first one didn't do much for us. We've got to have a baptism or a sanctification or something because heaven knows there wasn't much radical change the first time.

I said to someone today, almost facetiously, you know everything these days, well of course if you're not filled with the Spirit, if you don't speak in tongues. I find more people reading Tozer, Dr. Tozer, and I knew Tozer, I talked with him for hours, I prayed with him, loved him immensely.

Little shrimp of a man that he was. He'd more wisdom than any man I'd met, but he wasn't filled with the Spirit, isn't he? Well he was filled with the Spirit, but he didn't have the baptism because he didn't speak in tongues.

Isn't it amazing a man could sit right at him all for a thousand tongues to sing. Do you know any Pentecostal that's written a hymn like that? Do you know anybody that's written a hymn like All Hail the Power of Jesus Name?

Do you know anybody except an old drunken reprobate, a slave trader that used to steal women and rape women and do every devilish thing he could, and one day became so perverted they sold him as a slave.

And yet when he got marvelously changed by the grace of God, John Newton wrote the hymn. He wrote Amazing Grace. Good thing he did, the Baptist wouldn't have much to sing about from that, but he wrote Amazing Grace and he wrote How Sweet the Name of Jesus.

Now tell me, have you got any modern songs like that? I've got a mansion over the hill, da da da da, take your partners. I mean, it puts an itch in your feet, doesn't it? You want to do this, that and the other.

But I'll tell you what, you see, there's the difference between hymns and songs. Hymns, songs make us happy, hymns make us holy. You get some of Faber's, this dear young lady, Sue, isn't that your name, Sue?

Sue's in red, you see her there, red for danger. But anyhow, Sue's got a hymn book of Tozer Comtah, what's it called? Mystical Verse for Christians or something. You get that, that was a hymn book that Tozer Comtah, you know there's nothing lilting and thrilling about it, it's deep and majestic and oh, it's just the most gorgeous stuff.

It's got Madame Guillon, it's got strings of Faber in and Montgomery and, you know, something majestic. You know, if you went to some of these banquets and began to sing, immortal, invisible, God only wise, in light, inaccessible, hid from our eyes, unmeasured, unhastening, they wouldn't know what in the world you were talking about.

Hm? Majestic, men that gaze on the holiness and majesty of God. Well, you don't get that by, honestly, when you go to a banquet and maybe go to church these days, you're going to have to do your own digging and you're going to have to get along.

But, you see, it says here that he that goeth, and sometimes the best thing is to go, not go out fellowship, go alone. Be still and know that I am God. He that goeth forth weeping. That's not very popular these days, we're all laughing.

There's a saying, isn't there, laugh and the world laughs with you, weep and you weep alone. You could change that and say laugh and the church laughs with you, weep and you weep alone. What do you think would happen if somebody said this church is going to be closed down for a month until God rends the heavens and there's going to be no silly songs and no evangelists come to tickle your ears and no guitars, we're going to just meet on the word of God and do some fasting and praying.

Vision, Brokenness, and Tears for the Lost

And I think God may take us down into the valley of tears. Why do we weep? Well, I'll tell you one way to weep is when we get vision. The great and wonderful leader of the Salvation Army, you remember the revival in the Salvation Army in 1865, in case you've forgotten, William Booth, half Jew, half Gentile.

And when he began to train young men and women to go to the gutters, he said when they got their diplomas, I'd just like one thing, I'd like to hang every one of them over hell for 24 hours. Because he said with that vision they would never backslide.

Two officers in a big corps as they called it in England couldn't get going. They tried everything, you know, soup and soap and salvation and free dinners and everything and folk just didn't come along.

And so finally in despair they sent a telegram to the general and said we're resigning. We've tried everything and it doesn't work. And he just sent two words back, William Booth. That's how he signed it.

No, the two words were try tears. And they did. And they had a revival that filled an auditorium seating about twelve hundred people and it was filled for years. So the ministry of those two officers had almost gave up on the verge of bankruptcy.

He that goeth forth and weepeth. There's not much evidence, is there, do you think, in the Scripture about Jesus weeping? He wept at the graveside, but I think he wept because of their stupidity and their blindness.

He that goeth forth. Why do we weep? Well, we weep when people are blind. We weep when people are arrogant. We weep when people are so dumb. Would you like to skip over into prophecy here? Read in, say, Jeremiah.

Go to chapter four. Jeremiah four, chapter, pardon me, Jeremiah chapter four and verse three. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground and sow not amongst thorns.

Now, he that goeth forth weeping. Now, if you run into fallow ground, that's sour ground. And ground that's hard and ground that's unresponsive and ground that nobody else wants. You've got quite a job on your hands, haven't you?

Look in the ninth chapter of Jeremiah and verse one. You know, it's fantastic when you think of it. I almost think, and you don't have to agree with me any time at all. I don't care. I'm only here to tell you what I feel and know and understand and reject it or accept it.

You know, sometimes I think we're almost arrogant in the way we strut around in our spirituality. We know so little about it, actually. We say what the Holy Spirit does, and I'm not diminishing that at all.

But listen, look at these men like Jeremiah. Remember how far the other side of Pentecost they lived? And look at the caliber, look at the height, look at their majestic concepts of God. We used to sing a hymn sometime that had a phrase in it like this, blessed are the men of broken heart who mourn for sin with inward smart.

We think of chorus, don't we? Take a burden to the Lord and leave it there. Well, let me ask you a simple question. Who does the Lord put his burdens on? You say, nobody. He carries them on. No, no, no, he doesn't.

That's not true. What did Jesus say? My yoke is easy and my what? Burden. That's why Paul wanted to fill up the suffering of Christ. There's a burden to be carried this day that in a sense Jesus didn't carry in that day.

He carried the burden of sin. But you see we're living in a different age. And Jeremiah, he was a man that wanted to lay on his side for a number of years. Do you remember what Isaiah? Isaiah was a gentleman.

He was an aristocrat as well as being a prophet. Do you know what he did? He walked three years in Jerusalem naked and barefooted. Do you remember when the prodigal came home? Daddy just put shoes on his feet.

Do you remember before the colored people became so wealthy? They used to sing lovely choruses. They never sing them now and they're the losers too. They don't sing their wonderful, wonderful spirituals.

But remember they used to sing I've got shoes, you've got shoes, all the children have got shoes. I'm going to walk all over heaven in my shoes. Why? Because they never had shoes. Only the upper class wore shoes.

The prodigal's father says put shoes on his feet. Jeremiah was an aristocrat. He took his shoes off and he walked around like a slave. Jeremiah was one of the most brilliant men that ever lived. Pardon me Isaiah.

And he says I lay naked three years. Now it doesn't mean stark naked because God doesn't send men out like that. All they did they used to wear like John Baptist wore a loincloth kind of thing. They wore that.