When We Must Walk Alone
The necessity of solitude in the context of walking is a matter that warrants consideration.
It is preferable to seek solace and protection in the Lord.
It is more prudent to place one's trust in princes. (Psalm 118:8–9)
Solitude was not a conscious choice.
It is evident that the subject is experiencing a sense of disillusionment, having anticipated a greater number of companions in their current situation. In situations where assistance is required, individuals are often confronted with numerous inquiries. The trials are characterised by a state of perpetual conflict, where the skies are filled with arrows, and the protagonist is left in a state of desolation and darkness. Where did they go?
This path, devoid of companionship, is one well-trodden by time.
It is evident that a significant proportion of the devout have previously traversed this path. Moses into the wilderness. Daniel's entry into the lion's den is a paradigm of risk-taking behaviour. It is evident that David will be confronted by a colossal entity. Elijah's challenge to Ahab. Jeremiah into a pit. The prophecy is to be given by Micaiah. Samuel's role in admonishing a king. Esther is required to submit her request. John the Baptist was subsequently imprisoned. Paul to stand trial. Stephen to his stoning. John to his island. It is evident that saints have been made to stand, and often stand alone. And there is no comparison to be made between our Lord and his manner of travelling to the cross.
Many individuals engaged in ministerial roles are acquainted with this route. The rapid dissolution of relationships within the ecclesiastical community has been observed to be a significant cause of emotional distress. The church door is revolving. The perpetual flux of members can be challenging to navigate, and there is often a tendency to internalise this dynamic. The interplay of emotions such as grief, anger, and self-pity is a common occurrence in the aftermath of significant losses. The question posed is whether there are individuals who genuinely demonstrate steadfast love and faithfulness. (Proverbs 20:6). The psalmist cries out in lamentation, "Save, O Lord, for the godly one is gone; for the faithful have vanished from among the children of man" (Psalm 12:1). The strength of our resolve is on the verge of dissolution. The question must therefore be posed: how long can this situation be sustained?
The life of a man of God can be one of solitude. This phenomenon manifests not at all times, but rather during pivotal moments. This phenomenon is frequently attributed to divine intervention. It is evident that he divests his subordinates of even their most loyal allies during pivotal moments. Those who have accompanied us throughout innumerable battles are unable to accompany us to that place. The day will come when God will demonstrate His sufficiency once more. The notion of reliance on human beings is humbled so that the individual devoted to God may repose completely on his Rock and Redeemer. Paul illustrates this point by means of the following example:
At the time of my inaugural defence, I found myself bereft of support, with no one present to offer assistance or moral support. It is to be hoped that this will not be held against them. Nevertheless, the Lord provided support and fortitude. . . Consequently, the subject was extricated from the jaws of the lion. (2 Timothy 4:16–17)
In the midst of adversity, when lions prowl and companions falter in their farewells, the Lord's presence is a constant and reassuring presence. It is evident that the lion's mouth is closed.
Enfeebling Friendship
The notion that God is engaged in a divine intervention to address the loneliness experienced by the individual is posited. The recommendation is to place one's trust in the divine. It is evident that the divine entity is instilling fortitude in the individual. God is teaching you. The divine is effecting a transformation in the human subject. The caterpillar must enter the dark place where none can follow to reemerge as something higher.
Charles Spurgeon, an expert on this subject, refers to the divine actions during such periods as the discipline of desertion. The concept of divine intervention manifesting through human vulnerability, such as the vicissitudes of human relationships and the inevitable ebb and flow of emotions, is a recurring theme in religious discourse. The sails upon which we had come to depend were no longer operational.
The question thus arises as to what God is doing. It is evident that the instructor is imparting invaluable lessons that are of paramount importance and which, as Spurgeon cautions, should not be consigned to oblivion.
Cast your mind back to that moment of courage, and, now that you are in the company of a number of friends, consider whether your trust in God is as uncomplicated as it was then. It is incumbent upon the individual to demonstrate, through their actions, their ability to persevere in the face of adversity, unencumbered by the need for external validation or support. The discipline of desertion ought not to have been lost upon you; you ought to be all the stronger for having been compelled to walk alone. The absence of the ability to engage in solitary combat, a capability that was previously possessed, has resulted in a diminution of the value of the companionship of one's peers. The question is posed of whether the subject has now become dependent, in a slavish manner, on an arm of flesh. Should that be the case, it would be advisable to engage in self-reproach by reflecting upon bygone days of greater courage.
Friendship has the potential to engender a state of enervation if the individual permits it to do so. The concept of brotherhood should be invigorating and spiritually uplifting, yet if we allow our faith-based resilience to diminish, if the calluses of our courage are lost, and if our unwavering trust in God becomes contingent on the support of our peers, our strength will stagnate and wither.
God Is Our Strength
This reflection is elegantly encapsulated in the words of Psalm 118: This may be the final song Jesus performed before his gruesome and solitary crucifixion.
It is preferable to seek solace and protection in the Lord.
It is more prudent to place one's trust in a higher power than in human beings.
It is preferable to seek solace and protection in the Lord.
It is more prudent to place one's trust in princes. (Psalm 118:8–9)
It is evident that men can be trustworthy and princes can be commendable, yet the superiority of our Lord is unassailable. He is our fortress and our strength. He is characterised by his tirelessness, unwavering strength, and unwavering determination. However, this is often overlooked. The prince has made significant contributions to our community. Consequently, the Lord reproves all fleshly aid and leaves humanity only the omnipotent arm of God.
It is imperative to ascertain whether the subject is acquainted with the aforementioned solitary road. The question is whether the action is currently being undertaken. It is imperative to learn from the past. Rest, trust, and wait on God.
It is a welcome change to witness a resurgence of the traditional gesture of holding up our arms in a gesture of defiance and resistance. The presence of Jonathan is a source of great comfort. It is advisable to have a companion when one falls, as they can assist in lifting the person up; however, this is not possible during these circumstances. It is important to note that periods of testing, pruning and forging are often the most fruitful. In this setting, he is responsible for the training and preparation of soldiers. In this capacity, he refines and enhances the quality of our service. In this passage, the author reveals his all-sufficiency.
No Service For Jesus Is Small
The assertion that the service rendered in honour of Jesus is of negligible significance is demonstrably fallacious.
The majority of individuals spend the majority of their lifetimes engaged in relatively unremarkable activities. It is possible that a number of pivotal, defining moments will be encountered during the course of a lifetime. However, in the vast majority of cases, the events described above do not occur. The majority of the population spends their time commuting, studying, parenting, working, washing dishes, mowing the lawn, or paying bills.
The question therefore arises as to whether such actions are viewed favourably by a divine entity. The question must therefore be posed: does the mundane matter to him?
In recent times, whilst observing a cinematic production concerning the first human to walk on the Moon, it became evident that routine and unremarkable terrestrial activities assume greater significance in extraterrestrial environments. The act of eating is a universal human activity; however, in a zero-gravity environment where food appears to levitate, it becomes a novel and intriguing undertaking. The experience of traversing the Earth is often consigned to oblivion; however, an act of such magnitude as to set foot upon the lunar surface is considered to be an act of timeless significance. Should a screw be discovered in the home environment, this would be of little consequence. However, should such an object be found in a space capsule, the significance would be far more pronounced. The context of an ordinary activity has the capacity to greatly increase its perceived significance.
An early three-verse story in Mark's Gospel demonstrates that a seemingly ordinary act can assume great significance when performed in response to the benevolence and for the glory of Jesus.
Immediately after the synagogue service concluded, Jesus proceeded to the home of Simon and Andrew, accompanied by James and John. Simon's mother-in-law was indisposed with a fever, and he was immediately informed of this fact. He then proceeded to take her hand and raise her up, at which point the fever left her. Thereafter, she began to serve them. (Mark 1:29–31)
The concept of 'Ordinary Service, Person, and Place' is of particular interest in this context.
In verse 31, the word for "serve" is translated as "attend", "care for", "assist", and "wait on". It is reasonable to hypothesise that Simon's mother-in-law is responsible for tasks such as the procurement of bread, the replenishment of beverages, the removal of crumbs, and the disposal of dishes. The quality of her service is unremarkable. Her actions do not constitute the creation of a masterpiece with the intention of honouring Jesus, nor the construction of a cathedral for his veneration, nor the composition of a piece to be performed by a two-hundred-member choir. It is evident that the service provided by the aforementioned individual is of a standard that is less than exceptional. The subject is a typical person. Indeed, the woman is not even named in the story, and instead she is identified through her relationship with her famous son-in-law, Simon. Furthermore, she is performing her humble service in a modest town: the fishing village of Capernaum, which had perhaps fifteen hundred residents.
Consequently, her service for Jesus cannot be regarded as an extraordinary effort on the part of a famous person in a famous place. The subject of this discourse is not the Sistine Chapel ceiling by Michelangelo, the Mass in B Minor by Bach, or a sermon by Charles Spurgeon. The scene is unremarkable: a woman of unknown name, in an unknown place, placing bread on a table.
Notwithstanding, the subject is referenced in the Bible. "She began to serve them." Mark considers her service to be a worthwhile inclusion. Despite the passage of two millennia, the narrative continues to resonate. The significance of this factor is of paramount importance. Why? In order to comprehend the implications of this text for the purposes of our own service to others, it is necessary to consider the following two aspects.
This doctrine is derived from the benevolence of Jesus.
The actions undertaken by individuals, even those of a seemingly mundane and unremarkable nature, assume significance when contemplated in the context of the actions of Jesus Christ and the significance of his actions for humanity. It is noteworthy that, within the narrative of Simon's mother-in-law, Jesus assumes an active role in instigating the events that unfold. He then departs from the synagogue in the company of his disciples. He is received by Simon and Andrew in their house. He then proceeds to approach the mother of his spouse. He takes her hand in his. He then lifts her up. The narrative does not disclose whether the subject has any religious affiliation, including whether she believes in Jesus or speaks a single word. The narrative suggests that the fever leaves her and she begins to serve. It is evident that her actions are not motivated by an attempt to gain Jesus's attention or favour. It is reasonable to conclude that Jesus does not engage in the process of selecting his healers through an elaborate system of auditions. However, it must be noted that the aforementioned individual has already provided her with a state of wellbeing. It is submitted that a response to the benevolence of Jesus merits inclusion in Holy Scripture. The quotidian nature of her professional endeavours is of consequence.
This phenomenon is also applicable to us. The sentiment that "We love because he first loved us" (1 John 4:19) encapsulates this profound love that God has for humanity. It is argued that a meal prepared for a neighbour, a patient interaction with a child, or a kind word to a discouraged colleague can serve as an echo of Jesus's full provision, perfect patience, and infinite kindness. When individuals love and serve others because they have already received infinitely more from God, the deed, however simple and mundane it may appear, becomes of great significance. This assertion is one that is both liberating and inspiring, as it instils a sense of hope in those who hear it. This phenomenon serves to revitalise the monotonous days that have become characterised by a certain lack of dynamism, infusing them with a renewed sense of importance and relevance. This suggests that the world is replete with opportunities for us to act in ways that will have a lasting impact.
This text is dedicated to the glory of Jesus Christ.
The motivation behind the mother-in-law's decision to serve Jesus remains undisclosed. However, by reading the story in its immediate context, it becomes evident why Mark (the Gospel writer) included it. The preceding account of Jesus expelling an unclean spirit in the synagogue at Capernaum underscores Jesus's authority in matters of teaching and exorcism (Mark 1:21–28). The verses that follow offer a concise overview of Jesus's additional activities, thereby demonstrating the breadth of his authority that extends beyond a single exorcism or healing (verses 32–34). His authority extends to all aspects of spiritual and disease-related domains.
Within the context of the narrative, the primary theme of the story concerning Simon's mother-in-law is Jesus's authority over her illness. The efficacy of the treatment is immediately apparent, as the fever dissipates instantaneously. The efficacy of the treatment is further evidenced by the comprehensive nature of the healing, which not only addresses the fever but also the weakness that commonly ensues from illness. The fundamental evidence substantiating both the healing's immediacy and its completeness is documented in verse 31: "She began to serve them." The service she performs is modest and unassuming, yet it is of immense significance. This is the primary piece of evidence presented in this section to support the argument for the authority of Jesus.
This phenomenon is also applicable to us: It is posited that even the most diminutive and unassuming actions have the capacity to manifest the grandeur of Christ. As stated in 1 Corinthians 10:31, "So, whether you eat or drink, or whatever you do, do all to the glory of God." When individuals engage in ordinary actions with the intention of demonstrating the grandeur of an extraordinary deity, these actions are said to undergo a significant augmentation in their perceived significance. These elements are said to be in alignment with the fundamental purpose of the universe, as outlined in Romans 11:36.
The following communication is intended to convey positive news.
It is posited that an ordinary deed, done in response to Jesus's goodness and for Jesus's glory, matters enormously. It is important to note that this technique can be practised at the present moment. Select any of the numerous quotidian tasks that lie before you: vacuuming the carpet, driving a child to soccer practice, fixing a faucet, completing a spreadsheet. The following two phrases should now be appended: The phrases "from Jesus's goodness" and "for Jesus's glory" are employed to express the sentiment that actions are undertaken for the benefit of Jesus and to further his reputation. Should the initial phrase be perceived with sufficient intensity, it has been demonstrated that this can engender feelings of cheerfulness, eagerness, generosity, and humility in the execution of one's task. Should the second phrase be intended, it has the capacity to imbue one's endeavours with nobility, vitality, and purpose, thereby endowing them with direction and consequence.
Jesus calls his followers to lives of humble, ordinary, deeply significant service, from his goodness and for his glory. The quotidian matters.
