Acts 5:33-42 - Rejoicing When Suffering

Introduction
     Luke had previously revealed the persecution of the apostles at the hand of the Sanhedrin (Acts 5:17-18), and how God had supernaturally rescued them from jail so they could continue to preach about Jesus (Acts 5:19-20). Afterwards, the Sanhedrin gathered together and had the apostles arrested a second time in order to question them (Acts 5:21-27). After being reminded that they were commanded to stop preaching in Jesus’ name (Acts 5:28), Peter stated they were under divine orders and said, “We must obey God rather than men” (Acts 5:29). Peter proceeded to share the gospel, saying, “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross” (Acts 5:30), revealing that God had exalted Jesus to His right hand (Acts 5:31), and that the apostles were witnesses of these things (Acts 5:32). Luke recorded the response of the Sanhedrin and the apostles in the following verses.
Text
     Recording the hostility of the Sanhedrin, Luke wrote, “But when they heard this, they were cut to the quick and intended to kill them” (Acts 5:33). Here we see the wicked hearts of the Sanhedrin—at least a portion of them—as they wanted to murder the apostles as they had murdered Jesus. But the Sanhedrin was a divided group. Josephus said of the Pharisees and Sadducees, “The Pharisees are friendly to one another, and are for the exercise of friendliness and concern for the public. But the behavior of the Sadducees one towards another is in some degree wild; and their conversation with those that are of their own party is as barbarous as if they were strangers to them.”[1]
     Being a divided group, Luke informs us about one of their esteemed members, saying, “But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time” (Acts 5:33-34). Gamaliel was a prominent leader in Israel at this time, and he was also the teacher of Saul, who later became Paul (Acts 22:3). Whereas earlier the high priest had “rose up” in defiance of the apostles (Acts 5:17), here Gamaliel “stood up” against some in his own party and argued for moderation (Acts 5:34). In a calm manner, Gamaliel asked that the apostles be put out “for a short time”, which indicated his confidence that it would not take long for him to argue his case. Luke records the words of Gamaliel as follows:
And he said to them, “Men of Israel, take care what you propose to do with these men. 36 For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. 37 After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered” (Acts 5:35-37)
     Modern historians do not know anything about Theudas mentioned here by Gamaliel. Josephus mentioned a Theudas in his writings, but that was a different man who lived decades later. Gamaliel’s mentioning two men, Theudas and Judas, was to present historical precedents for men who rose up within the Jewish community and had followers, but who failed in their efforts. Both of these men “came to nothing” and “were scattered” among the people. Charles Swindoll states:
"Beginning with a short history of other failed movements, he reminded the men that their noninterference policy had served them well in the past. As each would-be messiah or populist movement had surfaced, the Sanhedrin had refused to lend its support for fear of Rome’s wrath. But they had also avoided taking sides with Rome to avoid angering the people. In each case, the deceptive leader was killed, his movement fell apart, and the crisis passed without the Sanhedrin’s involvement (Acts 5:35–37)."[2]
     Warren Wiersbe notes, “In spite of the fact that Gamaliel tried to use cool logic rather than overheated emotions, his approach was still wrong. To begin with, he automatically classified Jesus with two rebels, which means he had already rejected the evidence. To him, this ‘Jesus of Nazareth’ was just another zealous Jew, trying to set the nation free from Rome.”[3]
     Gamaliel argued for a response of noninterference, saying, “So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; 39 but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God” (Acts 5:38-39). Here was an argument for moderation and not hostility. It could be that God was working through this religious non-Christian to mitigate the hostility that was put forth. According to Thomas Constable:
"Gamaliel’s point was that if God was not behind the apostles, their influence would peter out in time. Obviously Gamaliel believed that this was the case, or else he would likely have become a Christian. He offered the theoretical option that if the apostles were of God, the Sanhedrin would find itself in the terrible position of fighting against God by opposing them. Obviously Gamaliel believed in the sovereignty of God. He advised his brethren to wait and see. He did not believe that the apostles presented as serious a threat to the leaders of Judaism as the Sadducees believed they did."[4] 
     Apparently, Gamaliel’s rational response was received by the Sanhedrin, as Luke records, “They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them” (Acts 5:40). Though the majority in the Sanhedrin backed off from killing the apostles, they still wanted their pound of flesh, so they ordered them to be whipped and commanded them not to preach any more in the name of Jesus. There was legal precedent under the Mosaic Law that permitted the flogging of a wicked person (Deut 25:2-3). Of course, this was an incorrect application and was unjustly applied. The flogging usually required the victim to be stripped of his shirt and be placed in a kneeling position, whipped both on the chest and back, with one whip on the chest for every two whips on the back.
     Though Gamaliel represented a portion of the Pharisees, apparently they did not all share his view on non-involvement. Later, we will learn about another Pharisee named Saul of Tarsus who took a different view than that of Gamaliel, and rather than live in peace with the early Christians, sought to exterminate them (Acts 8:1, 3; 9:1-2). This shows that there was not always agreement within the parties. Though Gamaliel seemed to advocate neutrality, he was actually against Jesus, Who said, “He who is not with Me is against Me; and he who does not gather with Me scatters” (Matt 12:30). Jesus had previously prophesied this persecution would happen (Matt 10:17; 23:34; Mark 13:9).
     Luke records the faith response of the apostles, saying, “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name” (Acts 5:41). Here was a faith response as they were able to frame their suffering from a biblical perspective. Scripture reveals that those who wish to live righteously will suffer persecution (Matt 5:10-12; Phil 1:29; 2 Tim 3:12). Part of the reason for their rejoicing was because they knew God was working through them to bring others to salvation. Furthermore, Christians are called to the very difficult task of not retaliating when attacked. We are to obey the words of Jesus, who tells us to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). It is okay to hurt, but not to hate. Operating from divine viewpoint, we walk by faith and trust God to handle the injustice, knowing He is the “Judge of all the earth” (Gen 18:25) and that “it is just for God to repay with affliction those who afflict you” (2 Th 1:6), as God states, “Vengeance is Mine, I will repay” (Rom 12:19b). In this way, we follow the example set by Jesus, who, “while being reviled, He did not revile in return; and while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23).
     And the apostles continued to follow Jesus’ directive to preach, as Luke tells us, “And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ” (Acts 5:42). The courage of the disciples was evident, considering their prior hiding during Jesus’ trial and crucifixion. What happened? Where did their courage come from? First, they had seen what the afterlife was like, having beheld Jesus in His resurrection body over many days. Second, the Holy Spirit had fallen on them and empowered them to be witnesses for Jesus. Third, they had Jesus’ promise that He was directing them and was with them, saying, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matt 28:19-20). To be encouraged is to receive courage from an outside source. To know that God is with us, for us, and will sustain us in our trials, is to be encouraged to do His will, trusting He will guide and strengthen us along the way, no matter the hardships of life.
Present Application
     God has rescued His people on many occasions (Heb 11:32-35a), but the record of Scripture is that there are numerous times in which He has chosen to permit them to face persecution, even to the point of death (Heb 11:35b-40). Whether rescued from harm or delivered to persecution and death, God always provides grace to the believer who lives by faith in the midst of adversity (Dan 3:16-18; Psa 23; Isa 26:3; ; 2 Cor 12:7-10; Phil 4:6-8). Rejoicing in the midst of suffering is a sign of faith under pressure (Acts 5:40-41; 16:22-25; Rom 5:3-5; Jam 1:2-4). It’s also a sign of spiritual maturity, as the advancing Christian disciplines his/her mind to look to the Lord and His Word rather than people, the world, or the circumstances of this life (Prov 3:5-6; Isa 26:3; 2 Cor 10:3-5; Phil 4:6-8; Col 3:1-2)
     Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom 5:3-5). And James wrote, “Consider it all joy, my brethren, when you encounter various trials, [5] knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). Exulting in tribulations and counting it all joy when we encounter various trials is a discipline of the mind and will, in which “we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Warren Wiersbe states:
"Our values determine our evaluations. If we value comfort more than character, then trials will upset us. If we value the material and physical more than the spiritual, we will not be able to “count it all joy.” If we live only for the present and forget the future, then trials will make us bitter, not better. Job had the right outlook when he said, “But He knows the way that I take: when He hath tried me, I shall come forth as gold” (Job 23:10). So, when trials come, immediately give thanks to the Lord and adopt a joyful attitude. Do not pretend; do not try self-hypnosis; simply look at trials through the eyes of faith. Outlook determines outcome; to end with joy, begin with joy."[6]
     Weakness is a blessing if it teaches us to look to God more and to ourselves less. And we cease to be the victim when we see suffering as divinely purposeful. This is not always easy, but the alternative to faith is fear, and fear brings mental slavery to the circumstances of life. It is true that God desires to bless us; and of course, we enjoy this. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10b). But it’s also God’s will to advance us spiritually, and this means He will send trials that are intended to burn away the dross of weak character and refine those golden qualities He wants to see in us. We trust that when God turns up the heat, He also keeps His hand on the thermostat, regulating the temperature. And when we desire and pursue spiritual maturity as an important goal in our Christian life, then we can become content and rejoice in the hardships, because we know God controls them and sends them our way for our good. This is done by faith, not feelings.
     If we’re not careful, we can easily fall into a pattern of complaining, and this can prove harmful, not only to us, but those around us, for our lives influence others, for better or worse. Scripture states, “Do all things without complaining or arguing” (Phil 2:14). That’s a big order. How do we do this? By an act of faith; that’s how. Though the pressure can be great at times, we must consciously make the choice not to complain; instead, we must choose to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18). These divine expectations appear elsewhere in Scripture, as we are called to “Rejoice in the Lord always” (Phil 4:4a), “Devote yourselves to prayer” (Col 4:2a), and “Give thanks always for all things” (Eph 5:20a).
     These commands are relatively easy to accomplish when life is good, and we should certainly praise God for His many blessings. But what about those times when life is difficult; such as when we’ve lost our health, work is overly stressful, or we’re experiencing unjust persecution? Are we to rejoice, pray, and give thanks even during those times? Yes! Especially during those times. It’s in difficult moments that we need to operate by faith, not feelings. In fact, feelings can work against us when we’re experiencing difficulty. When feelings rise up, faith must rise higher. As we commit to obeying the Word, our feelings will eventually get in line. It’s only when we understand and obey these commands by faith that we rise above our difficult circumstances. Though we aren’t physically removed from the hardship, mentally we’re lifted above it and experience a joy that is free from it. Jesus said, “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (Matt 5:11-12). This is exactly what the apostles did when they were persecuted and flogged, for Luke tells us, “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name” (Acts 5:41). And when Paul and Silas had been beaten and thrown into jail (Acts 16:22-24), we’re told they “were praying and singing hymns of praise to God, and the prisoners were listening to them” (Act 16:25). Elsewhere, Paul wrote, “we exult in our tribulations” (Rom 5:3a), and “I rejoice in my sufferings” (Col 1:24). One of the reasons we can rejoice in suffering is because we know God is using it to develop our character in order to mature us spiritually. God sometimes uses the furnace of affliction to burn away the dross of weak character and to refine those golden qualities He wants to see in us. As Christians operating on divine viewpoint, it’s our responsibility to live by faith when the trials come.
     This may seem impossible to do, especially if we’re accustomed to living by our feelings and reacting to circumstances. However, living by faith is possible, and is the only way Scripture can be obeyed, especially in difficult circumstances. Living by faith is liberating, because it frees us from the tyranny of difficult circumstances over which we have no control, and from the knee-jerk reaction of hurt feelings that naturally rise up in such situations. If we stay the course of learning God’s Word and living by faith, we will reach a place in our spiritual development where His Word becomes more real than our circumstances and feelings. This is the place of freedom and joy, as long as we remain there. 
Dr. Steven R. Cook
 
[1] Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), 608.
[2] Charles R. Swindoll, Acts, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2016), 108–109.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 426.
[4] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ac 5:38.
[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 338.
[6] Ibid., 338.

Deuteronomy 34:1-12 - The Death of Moses

Introduction
     For thirty three chapters, Moses has been speaking to his people, Israel, and informing them about their special God who is unique (Deut 4:35, 39; Isa 45:5-6), His love for them (Deut 7:7-9; 10:15-19), their liberation from slavery (Deut 5:6; 15:15), God’s calling them into a special relationship with Him (Lev 11:45), and His directives that would set them above the nations of the world and bring His blessing if they obey (Deut 11:26-28; 30:15-20). Those who love Him will follow His directives (Deut 6:4-9). In this chapter, the voice of Moses falls silent, as God calls His servant home. According to Daniel Block:
"By this point in the drama, Moses has done all he could do to set his house in order. He has commissioned a successor (Deut 31:1-8, 23), provided a written transcript of his farewell pastoral sermons and arranged for the regular reading of this Torah in the future (Deut 31:9-13, 24-29), taught the people a national anthem (Deut 31:14-22, 30; 32:47), and pronounced his benediction on the tribes (Deut 33:1-29). All that remains is the report of his death and the people’s response to his passing."[1]
Text
     In this closing section, we observe Moses ascending Mount Nebo, where he will see the land of Canaan from a distance. We read, “Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, 2 and all Naphtali and the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea, 3 and the Negev and the plain in the valley of Jericho, the city of palm trees, as far as Zoar” (Deut 34:1-3).
     Having walked the earth for 120 years, Moses was about to take his final journey, a walk from which he would not return, for he would soon die. And, as Moses ascended the mountain, he would have been able to look over his shoulder and see the Israelites’ camp below. Moses’ destination was “the top of Pisgah, which is opposite Jericho” (Deut 34:1b). And once on top of the mountain, “the LORD showed him all the land” of Canaan (Deut 34:1c). The words showed him translates the Hebrew verb רָאָה raah, which, in the hiphil form, means “to let someone see something, to show someone.”[2] Here we observe God’s permissive will, as He allowed Moses to see the land of Canaan, which He had promised to His people, Israel. Moses visually surveyed the land in a counter clockwise manner from north to south.
     Having observed all the land, “Then the LORD said to him, ‘This is the land which I swore to Abraham, Isaac, and Jacob, saying, ‘I will give it to your descendants’; I have let you see it with your eyes, but you shall not go over there’” (Deut 34:4). The land Moses saw was the very land God promised to Abraham (Gen 13:15; 17:8), Isaac (Gen 26:3), Jacob (Gen 28:13), and to their descendants as an everlasting possession (Gen 15:18; 24:7; Deut 1:8). Here we observe God’s active will, in which He, by His sovereign choice and omnipotent power, gives to His people. Though Israel would get to enter the land, God reminded Moses that he was not going to let him enter it, saying, “you shall not go over there” (Deut 34:4b; cf., Deut 3:27; 32:52). Though Moses would not set foot on the land, he would leave the world stage knowing he’d been employed by the Lord to get His people there.
Moses’ Epitaph
     What follows in the closing verses of the book of Deuteronomy was written by someone other than Moses, perhaps Joshua, to inform us about the details of Moses’ death. We are told, “So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD” (Deut 34:5). Moses was faithful to the end of his life. Even though Moses was under divine discipline and would not enter the land, he is still described as the “servant of the LORD” ( עֶֽבֶד־יְהוָ֛ה- ebed Yahweh), an honorable title held by others who submitted themselves to God and walked with Him (Josh 24:29; 2 Sam 3:18; Job 1:8; Isa 20:3). This title was formalized in the name Obadiah, which means servant of Yahweh. God had been with Moses throughout his ministry, and others saw the Lord was with him. Though Moses would die alone, away from others, he was not alone, for God was with Him to the end, to accompany His servant as he left this earth and entered heaven.
     After Moses died, the Lord took his limp, lifeless body, “And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day” (Deut 34:6). That God personally attended to the burial of Moses speaks of an intimacy and tenderness the Lord had for His prophet. God took Moses’ body from the mountain top and brought it down into “the valley in the land of Moab.” There are some things God does not want us to know (Deut 29:29), that He keeps hidden from us for His own reasons, and the burial place of Moses is one of them. This is one of the mysteries of the Bible. But why hide Moses’ body? The text does not say. It’s possible that God knew the idolatrous hearts of the Israelites and that they would venerate Moses’ grave as a holy place in itself. According to Charles Swindoll, “Moses is the only person in the Bible whom God personally buried. Did you know that? And then the Lord hid the tomb. Why did He do that? Because that grave would have become a second Mecca. They would still be beating a path up Nebo to this day, building shrines, selling popcorn and peanuts, offering all sorts of rides, maybe running a tram up there, with big banners announcing, ‘Moses’ burial place!’”[3]
     To add to the mystery around Moses’ death, Jude wrote about “Michael the archangel” who “disputed with the devil and argued about the body of Moses” (Jude 1:9a). Apparently Michael, the archangel, was somehow involved in Moses’ burial, and had a dispute with Satan over the body. Why Satan would want the body of Moses is not known, as Jude does not elaborate on the details. It’s possible Satan wanted to use Moses’ body for idolatrous purposes. Whatever the reason, God would not permit Satan to have his way. Here we observe God’s overruling will.
     We know that Moses’ spirit, at his death, went into the presence of the Lord, and later appeared with Elijah at the Mount of Transfiguration (Matt 17:1-3). Matthew wrote about the event, saying, “Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves” (Matt 17:1). And while they were on the mountain, Jesus “was transfigured before them; and His face shone like the sun, and His garments became as white as light” (Matt 17:2). And during the time of Jesus’ glorification, Matthew tells us, “And behold, Moses and Elijah appeared to them, talking with Him” (Matt 17:3). Though Moses’ body was still in a grave, his spirit was alive and well, and here, along with the spirit of Elijah, was interacting with Jesus. Warren Wiersbe informs us, “Moses did arrive in the Holy Land centuries later when he and Elijah joined Jesus in glory on the Mount of Transfiguration (Matt 17:1–3; Luke 9:28–31).”[4]
     The writer informs us that Moses did not die because of old age or infirmity, as he states, “Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated” (Deut 34:7). Moses died because God put him to death. Within God’s divine plan, it was simply Moses’ time to die, so the Lord ended his life and brought his servant home. This occurred, in part, because it was God’s time to bring Israel into the land of Canaan, which the Lord had told Moses he would not see because of his disobedience in the wilderness (Num 20:1-12).
     Though Moses had died, God and His Word remained, and the people had all they needed for a life of success if they would follow Yahweh. Sadly, the book of Judges shows they did not stay true to the Lord, and even Moses’ grandson, “Jonathan, the son of Gershom, the son of Moses” (Judg 18:30; cf., Ex 2:21-22), would later turn away from the Lord and lead the people into idolatry (Judg 18:30-31). In this way, Jonathan was acting more like Aaron, his great uncle, than his grandfather, Moses, for Aaron had led the people into idolatry and the worship of the golden calf (Ex 32:1-6).
     And after Moses’ death and burial, we’re told, “So the sons of Israel wept for Moses in the plains of Moab thirty days; then the days of weeping and mourning for Moses came to an end” (Deut 34:8). The people of Israel—at least the second generation since the exodus—loved Moses and mourned his passing. They also mourned Aaron for thirty days as well (Num 20:29), which was longer than the customary seven days (cf., Gen 50:10).
     Switching focus to Joshua, the writer states, “Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the LORD had commanded Moses” (Deut 34:9). To have “the spirit of wisdom” meant Joshua had been divinely enabled to take up the leadership role and move forward, as God intended. Fortunately, the Israelites listened to Joshua and followed his directives. In this way, they “did as the LORD had commanded Moses” (Deut 34:9b).
     In closing out this book, we’re told, “Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, 11 for all the signs and wonders which the LORD sent him to perform in the land of Egypt against Pharaoh, all his servants, and all his land, 12 and for all the mighty power and for all the great terror which Moses performed in the sight of all Israel” (Deut 34:10-12). As a prophet, Moses was in a class by himself because: 1) the Lord knew Moses face to face, 2) Moses had performed miraculous signs and wonders in Egypt, 3) the mighty power God worked through Moses in the sight of all Israel. According to Peter Craigie, “Moses was a prophet, but in his epitaph it is not his knowledge of God that is stressed, but rather the Lord’s knowledge of him. God had sought him out and appointed him to a particular task; over the years, the relationship had become intimate, so that to those Israelites who knew Moses, it was evident that his highest communion was with God.”[5]Warren Wiersbe adds, “Moses was faithful to walk with God, and he spoke to God as a man speaks to his friend (Ex 33:11; Num 12:7–8). The secret of his life wasn’t his own abilities—he claimed he had none—or even his education in Egypt (Acts 7:22), but his humble walk with the Lord. He spent time with God, he listened to God’s Word, and he followed God’s orders.”[6] And Daniel Block notes:
"The account of the death and burial of Moses on the mountain forces the reader to ask, “Now what?” The answer lies in the recognition that in the end, Israel’s fate is not in the hands of Moses. He is not the one who actually brought them out of Egypt and sustained them through the desert wanderings, and he will not complete the mission by delivering the Promised Land into their hands. The rest of the Scriptures are commentary not only on how Israel responded, but also on the fidelity of Yahweh, who will complete the present mission without Moses and who will patiently work with his people. Moses has merely been his mouthpiece, the interpreter of his great and gracious revelatory acts, whose aim was always to point his people to Yahweh their Redeemer."[7]
Summary
     In this closing section, we observe a brief account of Moses’ death and burial. Unlike other rulers throughout history, who have erected great memorials to themselves that others might remember them, Moses’ death is simple and without a monument. Moses was not concerned that people remember him, but that they remember the Lord, learn His Word, and follow His directives. Moses is remembered as God’s servant who was faithful to carry out his mission (Heb 3:5).
Present Application
     From Genesis to Revelation, God governs the lives of people and nations. People exist because God gives them life. David wrote, “Know that the LORD Himself is God; it is He who has made us, and not we ourselves” (Ps. 100:3). And God determines the duration of each person’s life, having final control over the day and cause of their death. The Lord states, “It is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand” (Deut 32:39). And Job said, “Like a flower he comes forth and withers. He also flees like a shadow and does not remain” (Job 14:2). And Hannah, in her stately prayer says, “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam 2:6).  People live and die as God decides, “for in Him we live and move and exist” (Acts 17:28).
     Furthermore, God controls the exact days of our life. David wrote, “in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Ps. 139:16). The writer of Hebrews states, “it is appointed for men to die once and after this comes judgment” (Heb 9:27). The word appointed translates the Greek verb ἀπόκειμαι apokeimai, which means “it is certain, is destined.”[8] Apart from Enoch (Gen 5:24), Elijah (2 Ki 2:11), and the rapture generation (1 Cor 15:51-52; 1 Th 4:13-18), all humanity will face death. God brings His children to heaven by numerous means, and sometimes uses sickness, as He’d done with Elisha, who “became sick with the sickness of which he was to die” (2 Ki 13:14a). And we know that “Precious in the sight of the LORD is the death of His godly ones” (Psa 116:15). For believers who die, we are instantly transported into the presence of the Lord, for “to be absent from the body” means we are instantly “at home with the Lord” (2 Cor 5:8; cf., Phil 1:21-23). Our last breath here is followed by our first breath in heaven. And though the departing of a loved one leaves us with the sorrow of loss, we realize this is temporary, as we will see them again. David, who lost his son, said “I will go to him, but he will not return to me” (2 Sa 12:23). This is our hope as well, for we, as Christians, know our loved ones are in heaven, and that at a future time we will be reunited with them forever (1 Th 4:13-17). At the time of the rapture of the church, “the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord” (1 Th 4:16-17). For this reason, Paul said, “Therefore comfort one another with these words” (1 Th 4:18).
     There is wisdom in thinking about death and the afterlife. David wrote, “For He Himself knows our frame; He is mindful that we are but dust. As for man, his days are like grass; as a flower of the field, so he flourishes. When the wind has passed over it, it is no more, and its place acknowledges it no longer” (Psa 103:14-16). And in another place he said, “LORD, make me to know my end and what is the extent of my days; let me know how transient I am” (Psa 39:4). And Moses said to the Lord, “Teach us to number our days, that we may present to You a heart of wisdom” (Psa 90:12). Wisdom is found in the one who contemplates the Lord, the brevity of life, and the eternal resting place of heaven. Solomon wrote, “It is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart” (Eccl 7:2). But in all this, we must not forget to live, nor to realize that what we do in time touches things eternal, for one life will soon be past, and only what’s done for Christ will last. So live, and live well, and above all, live for the Lord. There’s no better life than the one lived in daily fellowship with God, learning and living His Word, and this we will do until the end of our days. Charles Swindoll notes:
"When you’re planning on retirement, don’t plan on checking out with people or with God’s Word. If you do, you’ll be moving away from that which is eternal, and that’s the wrong direction, my friend. So stay in touch. Give until you don’t have anything else to give, and then tap into God’s reservoirs and give some more. This is what lengthens the meaning and purpose—and sometimes the years—of life."[9]
 
 
[1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 806.
[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1161.
[3] Charles R. Swindoll, Moses: A Man of Selfless Dedication (Nashville, Tenn., Thomas Nelson Publishers, 2009), 346.
[4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 197.
[5] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 406.
[6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 198.
[7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 815.
[8] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 113.
[9] Charles R. Swindoll, Moses: A Man of Selfless Dedication, 348.

Acts 4:32-37 - Barnabas the Man of Grace and Encouragement

Introduction
     In the previous section (Acts 4:13-31), the Sanhedrin had evaluated Peter and John (whom they regarded as uneducated men), and after asking them to leave the Council briefly, began to discuss how a noteworthy miracle had been performed in Jerusalem that was witnessed by many. The Sanhedrin were impressed by their confidence and recognized that they had been with Jesus. Despite being ordered to stop speaking about Jesus, Peter and John refused to obey and continued to preach. This shows that some acts of civil disobedience are required by God’s people when the civil authorities command something that is contrary to the will of God. After Peter and John left the Council, they reported their encounter to their companions, and they all prayed together for boldness and were filled with the Holy Spirit. The place where they prayed shook, as a sign of God’s approval, and they continued to speak the Word of God with confidence.
Following Text
“And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them” (Acts 4:32).
     This newly formed group of believers experienced a radical change of heart, and Luke tells us they were of one heart and soul (καρδία καὶ ψυχὴ μία - kardia kai psuche mia). The heart (καρδία) does not refer to the physical organ, but to the “center and source of the whole inner life, with its thinking, feeling, and volition.”[1] The NT usage of the soul (ψυχὴ) is sometimes difficult to distinguish from the heart, as it too can refer to “the inner life of a person and its various faculties.”[2] When combined together, the heart and soul “denotes the common mind that caused the church to be united at the deepest human level.”[3] The result was an abandonment of self and self-interest, as “not one of them claimed that anything belonging to him was his own, but all things were common property to them.” Here we witness an outward behavior that reflects a transformed heart. 
     God continued to work through His apostles, as Luke tells us, “And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all” (Acts 4:33). The main purpose of the apostles was witnessing for Jesus. And their witness came with great power (δυνάμει μεγάλῃ dunamei megale), which, considering the context, refers to miracles God was performing through them. The miracles were not an end in themselves, but were intended to be a testimony (μαρτύριον marturion) for the Lord Jesus, specifically concerning His resurrection (ἀνάστασις anastasis) from the dead. The apostles were not pointing others to themselves, but to Jesus. True Christian ministry must always start with Jesus. And referencing only the resurrection seems to be a form of evangelistic shorthand that, by implication, assumes Jesus’ death and burial. One cannot have resurrection without the former events, and when taken together, communicates the core of the gospel message.
     That Jesus is here called Lord (κύριος kurios) is a reference to His divinity. The Bible presents Jesus as God. In the OT, the proper name of God is YHWH (called the tetragrammaton) and is translated LORD, using all capital letters. When the Septuagint was written around 250 B.C. (the Greek translation of the Hebrew OT) the translators chose the Greek word κύριος kurios as a suitable substitute for the Hebrew name YHWH. Though the word is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col. 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 and John 1:23; or Deut 6:16 and Matt 4:7; cf. John 20:28; Rom 10:11; Phil 2:11).
     And we are told that abundant grace (χάρις τε μεγάλη charis te megale) was upon them all (Acts 4:33b). Grace generally refers to the unmerited favor or kindness that one person freely confers on another without regard to the beauty or worth of the object. Grace has more to do with the heart of the giver who blesses others from the bounty of his/her own goodness. The word grace appears 17 times in the book of Acts and commonly denotes divine enablement to perform a task, which gives success to the ones so blessed (cf., Acts  6:8; 11:23; 13:43; 14:3, 26; 15:11, 40; 18:27; 20:24, 32). God’s grace took material form in the early church, as Luke tells us, “For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales 35 and lay them at the apostles’ feet, and they would be distributed to each as any had need” (Acts 4:34-35).
     Meeting needs meant providing the basics of food and clothing. James tells us, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Paul wrote, “If we have food and covering, with these we shall be content” (1 Tim 6:8). It’s fine if God blesses us with more than these things, but we should always learn to be content with the basics (Phil 4:11-13). It is assumed in this passage that those who were in need either lacked the ability or opportunity to care for themselves. Biblically, it was expected that if one could work, they should (Deut 24:19-21). Working for food is a biblical principle, as Paul said, “if anyone is not willing to work, neither shall he eat” (2 Th 3:10). No work means no food. Of course, this assumes one has the physical and cognitive ability as well as the opportunity. Naturally, a special dispensation would be granted to those who could not help themselves because of a disability. Later, we’re told the apostles were using some of the monetary gifts to help care for widows in “the daily serving of food” (Acts 6:1).
     In Acts 4:34-35, we observe that God did not provide for the needy by means of supernatural acts, such as manna or money coming down from heaven to provide for them. No. God chose to meet the needs of the community of believers through His own people, whom He’d blessed greatly with material wealth. These wealthy and openhanded believers served as conduits of His grace, as they sold their land and houses that were of little personal benefit and gave it to help meet the needs of others. In this way, they were making an investment in their future, as God promises to reward such activities in the eternal state (Matt 6:2-4; 1 Cor 3:10-15). It’s likely this selling of property lasted over a period of time, perhaps several months, and was limited to those who were willing to give of their resources. Meeting the needs of fellow Christians arose from a heart of compassion, not group coercion. The practice of giving to meet the needs of others was wholly voluntary. Charles Ryrie states:
“Money talks!” And it did in the early church. The fellowship was strengthened and needs met by the voluntary agreement to hold things in common. This is not “Christian communism.” The sale of property was quite voluntary (Acts 4:34). The right of possession was not abolished. The community did not control the money until it had voluntarily been given to the apostles. The distribution was not made equally but according to need. These are not communistic principles. This is Christian charity in its finest display.[4]
     It is not a sin to be wealthy, as God sometimes blesses His people with great riches. He certainly gave great wealth to Abraham (Gen 13:5-6), Isaac (Gen 26:12-14), Jacob (Gen 32:9-10; 33:11), Job (Job 1:1-3), David (1 Ch 29:1-5), Solomon (1 Ki 10:1-25), among others. Sometimes this wealth came suddenly, such as when God liberated the Israelites from Egyptian slavery (Deut 5:6), and persuaded the Egyptians to give His people vast amounts of silver, gold, and clothing (Ex 3:22). Afterwards, God gave His people the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards for which they did not work (Deut 6:10-11). The Bible also gives wisdom on how to achieve wealth by hard work (Prov 28:19) and investment (Eccl 11:1-2).
     It is worth nothing that in the early church, some wealthy Christians continued to own homes, which shows that the selling of property was limited to those who were willing. In acts 12 we’re told about Mary, who used her home for godly purposes by opening it for Christians to gather and pray (Acts 12:12). Furthermore, Mary had a “servant-girl named Rhoda” who functioned as her maid (Acts 12:13). This implies the continued possession of wealth. In Acts 16 we’re also told about a wealthy woman named Lydia who was a business owner, who was “a seller of purple fabrics” (Acts 16:14), and who later opened her home to Paul and Silas (Acts 16:40). In the Gospel of Luke, we learn there were some wealthy women who financially supported Jesus and His disciples, namely, “Mary who was called Magdalene, from whom seven demons had gone out, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who were contributing to their support out of their private means” (Luke 8:2-3). These did not cease to be wealthy, but used their wealth for God’s purposes.
     I know some whom God has gifted with great business acumen. These He has blessed with the “power to make wealth” (Deut 8:18). These same skilled men and women have been generous in their giving to help others, and in this way, have followed Paul’s instruction to “those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy; and to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:17-18). Being wealthy can be a blessing from the Lord, but how one handles that wealth either honors or dishonors Him. And, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1). The healthy Christian heart is one that looks for needs in others and then seeks to meet them. Paul wrote, “Let no one seek his own good, but that of his neighbor” (1 Cor 10:24). The heart of love “does not seek its own interests” (1 Cor 13:5), but the interests of others. As God’s children, “do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:4).
     Personally, I wonder if I lost everything I own and were reduced to the basics of food and clothing, would I be content? Would I trust the Lord, knowing and accepting that “God works all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Would I obey the biblical directives to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18). Would I “Do all things without complaining or disputing” (Phil 2:14). Would I acknowledge God’s sovereignty over my life, realizing “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam 2:7). And, would I praise Him, like Job who said, “Naked I came from my mother's womb, and naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1:21). The truth is, “we brought nothing into the world, so we cannot take anything out of it either” (1 Tim 6:7), and it helps produce mental and emotional stability if we hold loosely the material things of this life, realizing God owns everything, and that we are but stewards of what He’s provided.
Meet Barnabas
     In the closing verses of this pericope, Luke introduces us briefly to  Barnabas, who will play an important role in the development of the early church. Luke wrote, “Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet”  (Acts 4:36-37). According to the Mosaic Law, Levites were not to own land (Num 18:20, 24); however, this seems to apply only to land in Israel. Joseph was from the island of Cyprus, and Luke tells us he “owned a tract of land” on the island.
     The name Barnabas (probably from ברנבו) actually means son of a prophet. The question among some Bible scholars is how this could translate as Son of Encouragement? I think Paul helps us here when he spoke to prophets at the church of Corinth, saying, “For you can all prophesy one by one, so that all may learn and all may be encouraged” (1 Cor 14:31). The idea is that a prophet of the Lord would function as one who encouraged others to walk with the Lord and remain faithful to Him.
     Concerning Barnabas’ character, Luke describes him as a godly man who was noted for his encouragement and willingness to give of his own resources for the benefit of others. Here, the word encouragement translates the Greek noun παράκλησις paraklesis, which, according to BDAG, denotes “emboldening another in belief or course of action, encouragement, exhortation…[the] lifting of another’s spirits.”[5]
     It would seem Barnabas’ life reflected what He saw and experienced in his relationship with God. In Scripture, we learn that God the Father is described as “the God of all grace” (1 Pet 5:10), Who sits upon a “throne of grace” (Heb 4:16), Who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace (χάρις charis) is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who does not deserve it (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). And there is nothing more powerful or encouraging than God’s grace to warm and motivate His people to action. For what flows down from God to his children, when received with an open heart, will find natural outward expression to others, who will “encourage one another and build up one another” (1 Th 5:11a), and will “encourage one another day after day” (Heb 3:13a). I believe Barnabas was one who drank deeply from the well of God’s grace and goodness, and being blessed and encouraged by the Lord, was motivated to do the same to others.
     Barnabas’ first act of encouragement was witnessed in his willingness to give of his own resources for the benefit of others; specifically, we are told he “owned a tract of land, sold it and brought the money and laid it at the apostles’ feet” (Acts 4:37). Being a man of grace, he sold his property and gave it to the apostles to be used for ministry purposes. Later, in Acts, we’re told that the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), and “when he arrived and witnessed the grace of God” (Acts 11:23a), he “rejoiced and began to encourage them all with resolute heart to remain true to the Lord” (Acts 11:23b). Here, the word encourage translates the Greek verb παρακαλέω parakaleo, which means to “call to one’s side.”[6] The picture is that of one person who comes alongside others and encourages them to accomplish a task or finish a race. In this case, it meant encouraging these Christians to press on and do God’s will. Encouraging other believers “to remain true to the Lord” is what healthy encouragement looks like.
     And Barnabas was pivotal to the early church as seen in other passages. For example, it was Barnabas who supported Paul shortly after his conversion, even though others had reservations about him (Acts 9:27). It was Barnabas who bridged the relationship between the church in Jerusalem and the church in Antioch (Acts 11:22). It was Barnabas who connected with Paul and formed a teaching ministry in Antioch that lasted for a year (Acts 11:25-26). It was Barnabas—along with Paul—who was entrusted to deliver a financial donation to suffering Christians in Judea (Acts 11:27-30). It was Barnabas who helped launch the first significant missionary journey into the Gentile world (Acts 13:1-4). It was Barnabas who helped resolve the first major theological issue facing the church (Acts 15:1-25). It was Barnabas who supported Mark, even after he’d failed (Acts 15:37-38), and unfortunately, his support resulted in a major conflict with Paul that resulted in their breaking fellowship for a while (Acts 15:39-41). However, from later biblical passages we know that Barnabas and Paul—men who were both known for their grace and love—reconciled their differences and were reunited in fellowship and ministry (1 Cor 9:6; Gal 2:9). Overall, Barnabas was noted as being an encourager (Acts 11:23), “a good man”, one who was “full of the Holy Spirit and of faith” (Acts 11:24), and one who “risked” his life “for the name of our Lord Jesus Christ” (Acts 15:26). Barnabas was not without his flaws; however, he possessed the qualities one would like to see in a Christian leader, as he sought to build the Christian community by means grace, love, and solid biblical instruction. Churches and Christians need people like Barnabas, who will stand with them, give them wise counsel, and encourage them in their walk with the Lord.
     Though some wealthy Christians in the early church had a right attitude about wealth, and operated with humility and grace to meet the needs of fellow Christians (such as Barnabas), what follows in the next chapter reveals that some had impure hearts and suffered from approbation lust, where by deceit they sought the approval of others rather than God. These paid a heavy price for their sin.
Summary of Acts 4:32-37:
     The early church had a sense of Christian community within itself and those who had wealth voluntarily shared with those who were in need (Acts 4:32-37). Love was the motivation for sharing, as there was no command from heaven and no human pressure from the church leadership to give. What we see is descriptive, not prescriptive.  Passages like Acts 4:32-37 provide an ideal picture of what the church should look like in its everyday functions.
 
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 508.
[2] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 730.
[3] Ibid., 732.
[4] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 35–36.
[5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian, 766.
[6] Ibid., 764.

Deuteronomy 32:44-52 - The Word of God is the Source of Life & Moses’ Punishment for Disobedience

Introduction
     Moses, having delivered the song to the nation (Deut 32:1-43), now directs and encourages his audience to receive the message for themselves. If the people of Israel would accept the message, follow it, and teach it to their children, they would know blessing in the land of Canaan, to which they were about to enter and possess (Deut 32:44-47). God had placed before them everything they needed for a life of success and prosperity, both for them and their children, but they had to commit themselves to the Lord and follow His directives set forth in the Torah (Deut 11:26-28; 30:15-20). The last few verses of this chapter close out with God directing Moses to go up to Mount Nebo, where he will see the land of Canaan from a distance, and then die (Deut 32:48-52).
Text
     In the opening of this pericope, Moses reiterates what he’d said at the beginning of the song (Deut 31:30), saying, “Then Moses came and spoke all the words of this song in the hearing of the people, he, with Joshua the son of Nun” (Deut 32:44).
“When Moses had finished speaking all these words to all Israel, 46 he said to them, ‘Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law’” (Deut 32:45-46).  
     Moses, after speaking God’s Word to all Israel, directs them to accept the revelation for themselves, saying, “Take to your heart all the words with which I am warning you today” (Deut 32:46a). The word take translates the Hebrew verb שׂוּם sum, which means to “put, set, place…deposit.”[1] The form of the verb is a Qal imperative, which means it’s a command to be obeyed, as the believer intentionally deposits God’s Word to their own heart (לֵבָב lebab). For the believer with positive volition, it means he/she is mentally focusing on something of importance and paying careful attention to it. And what Moses was telling his audience to pay careful attention to? Specifically, it’s “all the words” he was communicating to them, adding the oft repeated reference to “all the words of this law” (Deut 32:46b; cf., Deut 17:19; 27:3, 8, 26; 28:58; 29:29; 31:12, 24). And after telling his audience that they are personally responsible to place God’s Word into their own hearts, he gives them an added responsibility, saying, “you shall command your sons to observe carefully, even all the words of this law” (Deut 32:46b). According to Eugene Merrill, “Not only were his hearers to pledge themselves to its stipulations, but they were to command their descendants to do the same. Over and over again the people of Israel were reminded that the faith and commitment of any one generation were not sufficient for all the generations to come. Each must have its own time of covenant renewal (cf. Deut 4:9–10; 5:29; 6:2, 7; 11:19, 21; 12:25, 28; 30:19).”[2]Though the parents were directed to command their children to learn and observe God’s directives, it was up to the children themselves to exercise their own volitions and accept God’s Word and walk in it. The command from the parents to the children was the highest display of love for them, for to give them the Word of God was to give them the source of life and blessing, for “man does not live by bread alone, but lives by everything that proceeds out of the mouth of the Lord” (Deut 8:3).
     Moses drives the point further, saying, “For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess” (Deut 32:47; cf. Deut 4:40). Here we see repeated words that Moses has been stressing throughout the book (cf., Deut 6:24-25; 11:26-28; 30:15-20). As stated previously, the faith of one generation does not guarantee the faith of the next. Still, Moses was concerned about his generation, and instructed them to teach their children—which was a display of love for them—that they might continue in obedience to the Lord and know His blessings as well (See Deut 4:9-10; 5:29; 6:2, 7; 11:19, 21; 12:25, 28; 30:19). Concerning this passage, Peter Craigie states, “The law did not bind men in a straitjacket of legalism, but pointed toward that life which God purposed for them. In the law lay the secret of Israel’s longevity and prosperity in the promised land which they were soon to possess.”[3]
Prediction of Moses’ Death
     In this closing section, the Lord spoke directly to Moses and directed him to ascend to Mount Nebo, where he would see the land of Canaan from a distance and then die. This discourse from God reiterates what Moses had said before about the Lord’s punishment on him (see Deut 3:23-28; 31:2, 14). There are four commands given here to Moses: 1) go up to Mount Nebo (Deut 32:49a), 2) look at the land of Canaan (Deut 32:49b), 3) die on the mountain (Deut 32:50a), and 4) be gathered to your people (Deut 32:50b).
     The pericope opens, telling us, “The LORD spoke to Moses that very same day, saying, 49 ‘Go up to this mountain of the Abarim, Mount Nebo, which is in the land of Moab opposite Jericho, and look at the land of Canaan, which I am giving to the sons of Israel for a possession’” (Deut 32:48-49; cf., Num 27:12-14). The Abarim was a mountain range located in Moab, east of Canaan. According to Eugene Merrill, “The ‘Abarim Range’ refers to the high plateau area east of the Jordan River and Dead Sea, the highest peak of which was Pisgah, a part of Mount Nebo (cf., Deut 34:1). This peak, with an elevation of over 2,600 feet, is about twenty miles from Jericho as the crow flies and affords an unobstructed view of nearly all the promised land (cf. Deut 34:1–3).”[4]
     For Moses, being able to see the land of Canaan allowed him to know his mission of leading the people there had been accomplished. It was now up to Joshua to lead the Israelites into Canaan, which God was “giving to the sons of Israel for a possession” (Deut 32:49). God then told Moses, “Then die on the mountain where you ascend, and be gathered to your people, as Aaron your brother died on Mount Hor and was gathered to his people” (Deut 32:50). And God reminded Moses of the reason he could not enter the land of Canaan, saying, “because you broke faith with Me in the midst of the sons of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, because you did not treat Me as holy in the midst of the sons of Israel” (Deut 32:51). God reminded Moses that he had disqualified himself from entering the land of Canaan because he: 1) “broke faith” with God, and 2) did not treat the Lord as “holy in the midst of the sons of Israel.” Concerning this passage, Daniel Block states:
"In striking the rock Moses had misrepresented Yahweh publicly, violated his own representative role, and failed to respect Yahweh’s unique and sacred status. To Yahweh, striking the rock reflected a cavalier disposition toward him, as though Moses could adapt Yahweh’s commands as he wanted. Moreover, in relating directly to the rock rather than the Rock, he had committed an idolatrous act. Yahweh’s present indictment highlights the communal implications of Moses’ actions; he had publicly failed to uphold Yahweh’s holiness. As leader of the people and representative of Yahweh, he had struck the rock when Yahweh had commanded him to speak to it. While his act may have been a gesture of frustration, to God it involved publicly usurping what is otherwise a divine agenda. Remarkably, it worked—water issued from the rock. Moses may have looked like a magician—but it cost him his life and his mission."[5]
     The Lord tells Moses, “For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel” (Deut 32:52). These final words to Moses show that all who were under the covenant, even Moses, was not exempt from divine punishment if he broke faith with God and was disobedient. By his disobedience, Moses did not forfeit his salvation, but his reward of entering the promised land. However, we also see here a display of God’s grace, as He allowed Moses to see the land from a distance, just east of the Jordan River.
     Though Moses’ failure to honor God had cost him his right to enter the land of Canaan, overall, Moses is remembered for his faithfulness to the Lord, as the writer of Hebrews tells is, “Moses was faithful in all His house as a servant” to the Lord (Heb 3:5). The Lord called Moses His “friend” (Ex 33:11), and described him as His servant, who “is faithful in all My household” (Num 12:7). To be a friend of God means one follows His directives. Jesus said something similar to His disciples, saying, “You are My friends if you do what I command you” (John 15:14). By the end of his life, Moses would die at the ripe age of one hundred and twenty years with vigor  of life (Deut 34:7), and would tower above the prophets of Scripture who would follow after him (Deut 34:10-12).
     Though Moses was about to leave the company of Israel and go to the mountain, and there leave this world, he was leaving behind a powerful legacy that would serve as the foundation for all Israel’s success and prosperity in the years ahead, if they would accept it. Just before going up to the top of Mount Nebo, Moses would pronounce blessings on the nation (Deut 33), and then he would ascend the mountain—to die (Deut 34).
Summary
     In Deuteronomy 32:44-47, Moses directs his people to take all the words of God’s law to heart, for they are not meaningless words, but are the very source of life and blessing, both for them and their children, if they will follow the Lord and walk in righteousness. In Deuteronomy 32:48-52, the Lord calls Moses to ascend Mount Nebo to look upon the land of promise, informing him that he will not enter the land, because of an event in which he broke faith with God and did not treat Him as holy, informing Moses that he will die on the mountain and be gathered to his people.
Present Application
     God gives us His Word to light our paths (Psa 119:105; Prov 6:23), to revive our hearts (Psa 119:25, 107), and to direct us in the path of righteousness (2 Tim 3:16). Being plugged into God’s Word is paramount to the believer’s successful walk. Moses knew this, and he stressed it over and over to his audience. He told them, “Take to heart all these words I am giving as a warning to you today, so that you may command your children to carefully follow all the words of this law. For they are not meaningless words to you but they are your life, and by them you will live long in the land you are crossing the Jordan to possess” (Deut 32:46-47 CSB; cf. Deut 4:40). The Scriptural teaching is “that man does not live by bread alone, but lives by everything that proceeds out of the mouth of the LORD” (Deut 8:3). But only those with positive volition will accept God’s Word, live by faith, and walk in righteousness.
     Of the one with positive volition it is said, “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). The benefit of such a lifelong meditation is that “He will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). Elsewhere, David said, “I delight to do Your will, O my God; Your Law is within my heart” (Psa 40:8). And Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart; for I have been called by Your name, O LORD God of hosts” (Jer 15:16). To eat God’s Word is a picture of positive volition, as Jeremiah welcomed the divine revelation into himself, and once received, it delighted his heart.
     When the human heart is receptive to God’s Word, it transforms that person from the inside out, and this is both cognitive and experiential. God says, “Is not My word like fire? declares the LORD, and like a hammer which shatters a rock?” (Jer 23:29). His Word is powerful and accomplishes what He desires (Isa 55:10-11; Heb 4:12), and it lights a fire in the heart of those who are positive. For example, after His resurrection, Jesus walked for several miles with two disciples and gave them a Bible lesson which lasted for several hours (Luke 24:14-35). This Bible lesson occurred as they traveled “to a village named Emmaus, which was about seven miles from Jerusalem” (Luke 24:13). Luke reveals how Jesus taught them, “beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:27). After His Bible lesson, the two disciples said, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” (Luke 24:32). The heart that is positive to God receives His Word and is excited by what is learned. But hearts that are negative suppress God’s truth (Rom 1:18-32), and this to their own harm.
     Learning Scripture must be followed by faith, as we become “doers of the word, and not merely hearers who delude” ourselves” (Jam 1:22). This means learning and living His Word day by day (Psa 1:2; Ezra 7:10; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), walking by faith (Heb 10:38; 11:1-6), advancing to spiritual maturity (Heb 6:1), and living the righteous life He intends. Such a life glorifies God, edifies others, and creates in us a personal sense of destiny tied to the God of universe, Who is directing history to the return of Jesus and the establishment of His earthly kingdom.
 
 
[1] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 1237.
[2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 428.
[3] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 390.
[4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 429–430.
[5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 779.

Acts 4:5-12 - Salvation is Found Only in Jesus

Introduction
     In the previous lesson, Peter had healed a lame man, and this afforded him the opportunity to preach Jesus’ death, burial, and resurrection to his fellow Israelites. This message had two responses, one negative and one positive. The first response came from those marked by negative volition. This came from the priests and Sadducees who were “greatly disturbed” because Peter and the other apostles “were teaching the people and proclaiming in Jesus the resurrection from the dead” (Acts 4:2). And their negative attitude was followed by destructive action as “they laid hands on them and put them in jail until the next day” (Acts 4:3). Though the text does not say, it’s possible the man who had been healed was also arrested, for he appears before the Sanhedrin the next day along with the Peter and the apostles (see Acts 4:10). But the second group who heard Peter’s preaching responded positively, and “many of those who had heard the message believed; and the number of the men came to be about five thousand” (Acts 4:4). These two reactions, to varying degrees, are the norm throughout human history, and should be expected by those preach God’s Word.
Text
     Luke tells us, “On the next day, their rulers and elders and scribes were gathered together in Jerusalem” (Acts 4:5). Here we observe events that took place in time and space, as they occurred “the next day” and “in Jerusalem.” This is real history. The rulers consisted of 24 Sadducees who were the chief priests, and the elders and scribes consisted of the Pharisees. The place where the Sanhedrin convened, according to Josephus, was known as the Hall of the Hewn stones, or Chamber of Hewn stones (Josephus, Antiquities, 4:2). According to Alfred Edersheim, “The highest tribunal was that of seventy-one, or the Great Sanhedrin, which met in one of the Temple-Chambers, the so-called Lishkath haGazith—or Chamber of Hewn Stones.”[1]
     The Sanhedrin was the highest Jewish court in Jerusalem, and Luke provides some of their names, which included “Annas the high priest, and Caiaphas and John and Alexander, and all who were of high-priestly descent” (Acts 4:6). We know from the gospel of John that Annas and Caiaphas were two of the Jewish rulers responsible for the illegal trial and crucifixion of Jesus (John 18:24). Though we know about Annas and Caiaphas, we’re not able to accurately identify “John and Alexander.” It’s possible they were relatives of the high priest, and that’s why their names are mentioned. Annas had served as high priest from A.D. 6 to 15, and his son-in-law, Caiaphas, was made high priest after A.D. 18. However, though Annas was no longer the high priest, apparently he retained great influence (Luke 3:2; John 18:13–24), so much so that Luke continued to refer to him as the high priest. According to Warren Wiersbe, “The court was essentially composed of the high priest’s family. The Jewish religious system had become so corrupt that the offices were passed from one relative to another without regard for the Word of God. When Annas was deposed from the priesthood, Caiaphas his son-in-law was appointed. In fact, five of Annas’ sons held the office at one time or another.”[2] Here we see where the leaders of Israel, including Caiaphas and Annas, were nothing more than religious thugs who wielded their authority as tyrants. Spiritual leaders are to teach others about God, serve as examples of godliness and lead others into God’s will, not control others for selfish interests or act as lords to be served (cf., 1 Pet 5:2-3).
     After Peter and John stood before the Sanhedrin, Luke informs us, “When they had placed them in the center, they began to inquire, ‘By what power, or in what name, have you done this?’” (Acts 4:7). Ideally, the convening of such a meeting would be necessary if someone performed a miracle and then started teaching others, as such teachers were subject to doctrinal examination out of concern the miracle had been performed by a spiritual source other than God and the doctrine would lead people into idolatry (Deut 13:1-5). However, the Sanhedrin had already demonstrated they were not concerned with doctrinal purity or justice, but with maintaining their legal authority.
     Luke informs us, “Then Peter, filled with the Holy Spirit, said to them, ‘Rulers and elders of the people” (Acts 4:8). This is the third reference to the filling of the Holy Spirit in the book of Acts (Acts 2:4; 3:10). And, as usual, the filling of the Holy Spirit is followed by speech that communicates divine viewpoint. Though the baptism of the Holy Spirit is a one-time event that occurs at the moment of salvation, the filling of the Holy Spirit is repeated over and over. While filled with the Holy Spirit, Peter addressed the Sanhedrin, saying, “if we are on trial today for a benefit done to a sick man, as to how this man has been made well,  10 let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health” (Acts 4:9-10).  
     Peter began his address with a first class conditional clause (εἰ ei + indicative), which, for the sake of argument, assumed they were on trial “for a benefit done to a sick man.” And the benefit done to the sick man was that he had been made well. The words made well translates the Greek verb σῴζω sozo, which in many passages of Scripture refers to the act of physical deliverance (Matt 8:25; 14:30; Mark 13:20; Luke 6:9; John 11:12; Acts 27:20, 31), and in other passages refers to spiritual deliverance (John 12:47; 1 Cor 1:21; Tit 3:5). Context always determines the meaning of a word, and here it refers to the man being made well physically. And the form of the verb σῴζω sozo is perfect/passive/indicative. The perfect tense looks at the past action but places emphasis on the abiding results. That is, the lame man had been made well, and continued to be well at the time Peter and the apostles were on trial. The passive voice means the lame man had received the healing, and the indicative mood is declarative for a statement of fact.
     And Peter’s public declaration was to be known to the Sanhedrin (i.e., to all of you), and to the nation as a whole (i.e., to all the people of Israel). And what were they to know? Peter declares, “that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health.” The name of Jesus—mentioned several times in this this chapter (Acts 4:10, 18, 30)—was the last name the Sanhedrin wanted to hear. And that Jesus was called a Nazarene was a sticking point for the leadership of Israel, for Nazareth had an unsavory reputation (see John 1:45-46). This was the Jesus whom they had crucified, but God countermanded their rejection and killing of Messiah by raising Him from the dead. To mention the resurrection upset the Sadducees, for they did not hold to that teaching, though the Pharisees did (See Acts 23:8). But this was more than a declaration concerning the lame man’s physical wellbeing, for Peter was putting the Sanhedrin on trial for the death of Messiah. According to Arnold Fruchtenbaum, “The apostle charged the leadership of Israel with out and out murder. While the Sadducees in leadership did not perform the actual crucifixion, they did turn Yeshua over to the Romans, who put Him to death. God's response to their act of crucifixion was to raise Yeshua from the dead. This answers the question of the leaders: ‘by what power?’”[3] Peter’s confidence reflected Jesus’ statement that He would guide them concerning what they would say when they were called to stand before rulers (Luke 21:12-15). Peter’s point was that the risen Jesus, working through His apostles, was the reason the lame man had been made well and “stands here before you in good health.” One can imagine Peter pointing to the lame man who was present during the trial.
     Next, Peter cited Psalm 118:22, saying, “He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone” (Acts 4:11). This passage from Psalm 118:22 is later used by Peter in his first epistle (1 Pet 2:7). And it was also used by the Lord Jesus during His time of ministry (Matt 21:42). Though Israel’s leadership had rejected Jesus as Messiah, God’s decision was that He be the chief cornerstone. The chief cornerstone refers to the stone that joined two walls together; thus, it was the starting point and guiding stone for the whole building. According to Arnold Fruchtenbaum:
"It needs to be noted that Peter did not directly quote Psalm 118:22, but paraphrased the verse with an application to the Jewish leaders before whom he stood...The builders in Acts 4:11 where the Jewish leaders who were guilty of rejecting the Messiahship of Yeshua. They were also guilty of leading the nation and doing the same. But this very One whom they rejected has now been made “the head of the corner.”[4]
     Peter, having moved from the lame man’s physical healing and accusation against the Sanhedrin, now transitions to the need for spiritual salvation, saying, “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Here, Peter dogmatically states that salvation is found only in Jesus Christ. The Jesus that the Sanhedrin had rejected and crucified (Acts 4:10-11), but Who was raised and made the cornerstone by God, is the Jesus that has been given to mankind for salvation. The word must translates the Greek verb δεῖ dei, which connotes divine necessity. It is necessary to come to Jesus, and Jesus alone, for our salvation, “for there is no other name under heaven that has been given among men by which we must be saved.” They need only Christ to be saved. And to be saved (σῴζω sozo) calls for one action only, and that is to trust in Christ as their Savior, believing He died for their sins, was buried, and raised again on the third day (1 Cor 15:3-4). And if they trust in Jesus as their Savior, they will have forgiveness of sins (Eph 1:7), and eternal life (John 10:28). Here is grace, as Peter offers salvation to those who had previously rejected and crucified Jesus as the Messiah, which was the greatest miscarriage of justice in the history of humanity. And yet, because of God’s grace and mercy, they could be forgiven and made right with God. The good news of the gospel is that Jesus died for everyone (1 John 2:2), which means everyone is savable. That’s unlimited atonement. But though Christ died for everyone, the benefit of salvation is given only to those who believe in Jesus as their Savior. These are the elect.
     The gospel message is simple, and even a child can understand it and be saved. If you’ve not trusted in Jesus as Savior, then, like Paul, I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Turn to Christ as your Savior, believing He died for your sins, was buried, and raised again on the third day (1 Cor 15:3-4). And no matter what your past sins may be, no matter how many or egregious, God will forgive you (Eph 1:7), give you eternal life (John 10:28), and bless you with a portfolio of spiritual assets that will open for you the most wonderful life you can have in this world; a life in relationship with God. And this all starts when you simply believe in Christ as your Savior.
 
[1] Alfred Edersheim, The Life and Times of Jesus the Messiah, vol. 2 (New York: Longmans, Green, and Co., 1896), 554.
[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 416.
[3] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 107.
[4] Ibid., 107.

Acts 2:25-47 - Peter’s Message that Jesus is the Risen Messiah

Introduction
     In this pericope, Luke continues to present Peter’s message to the Israelites whom he declares are guilty—as are all mankind—of rejecting Jesus as the Messiah and placing Him upon a cross to be crucified (Acts 2:22-24; cf., Acts 4:27-28). But Peter, operating from the divine perspective, also declared that Jesus’ crucifixion was part of God’s sovereign will and predetermined plan. After Jesus’ crucifixion and death, God raised Him up, never to die again (Rom 6:9) and Jesus ascended to heaven, where He is now seated next to the Father (cf., Eph 1:20; Col 3:1). To make this point, Peter cites Psalm  16:8-11 to argue that Jesus is the Messiah.
For David says of Him, “I SAW THE LORD ALWAYS IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, SO THAT I WILL NOT BE SHAKEN. 26 ‘THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED; MOREOVER MY FLESH ALSO WILL LIVE IN HOPE; 27 BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY. YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE; YOU WILL MAKE ME FULL OF GLADNESS WITH YOUR PRESENCE.” (Acts 2:25-28)
     The above psalm was written by David and was intended to reveal that Messiah would not undergo decay in the grave, but that the Father would raise Him up. It is literal prophesy with literal fulfillment. Peter continues his address, saying:
"Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, 31 he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. 32 This Jesus God raised up again, to which we are all witnesses." (Acts 2:29-31)
     Peter’s main point is that David had died and was buried, so he did not refer to himself, but to his descendant, Jesus, who is the Messiah. God had promised to seat one of David’s descendants upon his throne (2 Sam 7:12, 16; cf., Isa 9:6-7; Jer 33:15), and we know this is Jesus, who will rule forever (Luke 1:30-33; cf., Rom 1:3; 2 Tim 2:8; Rev 22:16). Peter reinforces his argument by declaring that Jesus, after His resurrection, had been seen alive by His apostles (Acts 2:32). Biblically we know that after Jesus’ resurrection, He was seen alive by many eyewitnesses, which included Mary Magdalene and other women (John 20:11-18; Matt 28:8-9), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7), the disciples at Jerusalem before His ascension (Acts 1:3-9), Stephen (Acts 7:56), Paul (Acts 9:1-6; 1 Cor 15:8), and John on the island of Patmos (Rev 1:9-18). The overwhelming argument of Scripture is that Jesus is alive and in heaven, awaiting His return to earth. Peter continued his message, saying:
"Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear [the miraculous sign of tongues/foreign languages]. 34 “For it was not David who ascended into heaven, but he himself says: ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, 35 UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET [Psa 110:1].”’ 36 “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified [Matt 27:23-25].” 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins [i.e. sins regarding the rejection and crucifixion of Christ; cf. Acts 2:23, 36]; and you will receive the gift of the Holy Spirit.” (Acts 2:33-38)
     Jesus, having been exalted to heaven and to the right hand of the Father, sent forth the Holy Spirit to begin His special ministry in the world, which was inaugurated with the miraculous sign of tongues the Jews in Jerusalem were witnessing (Acts 2:33-35). Peter placed the guilt of Jesus’s crucifixion squarely on his audience, fellow Israelites (Acts 2:36). Of course, they did not act alone, but in concert with Gentiles (Acts 4:27). And his audience possessed positive volition and were “pierced to the heart” and asked Peter and the apostles, “Brethren, what shall we do?” (Acts 2:37). Peter’s answer demonstrated God’s grace, whereby his hearers could be forgiven and made right with God for the sin they’d committed. Peter said, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2:38). The Greek verb repent (μετανοέω metanoeo), according to BDAG, means to “change one’s mind.”[1] Many Bible teachers argue the word denotes a change of behavior, and though this is the likely outcome, it starts with a change of mind. In this context, Peter is calling his hearers to change their minds about Christ and to accept Him as the Messiah. According to Stanley Toussaint, “This verb (metanoēsate) means ‘change your outlook,’ or ‘have a change of heart; reverse the direction of your life.’ This obviously results in a change of conduct, but the emphasis is on the mind or outlook. The Jews had rejected Jesus; now they were to trust in Him.”[2] The next part of the verse reads, “and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38b). Concerning Acts 2:38, Arnold Fruchtenbaum states:
"Peter answered that they [the Jews] must do two things. First, they must repent, which means they had “to change their minds” (v. 38a). What they needed to change their minds about was the accusation that Yeshua was demon possessed and therefore could not be the Messiah (Matt 12:22-45). In this first imperative, Peter used the second person plural, ordering, Repent ye. By doing so, he pointed out that the first of the two things they must do had priority. These Jewish people listening to Peter were part of the nation and part of “that generation” that had committed the unpardonable sin. As such they were under divine judgment. But while the sin was unpardonable nationally, it was pardonable for the individual. If these Jewish individuals would repent, that is, change their minds about Yeshua, they would be saved spiritually. Second, they had to be baptized (vs. 38b). Addressing the people as every one of you, Peter used the third person singular in the verb baptistheto, which shows that this was a lesser priority. To baptize means “to change one’s association.” In a Jewish context to baptize or immerse meant to identify oneself with a message and/or a person and/or a group. True repentance demanded the witness of water baptism. For the individual Jew of that generation, to escape the judgment that was coming in the year A.D. 70, he must sever his connection with the Judaism that rejected the Messiahship of Yeshua. The means of separating himself from rabbinic Judaism was water baptism. By means of water baptism, the believers would identify themselves with a new group; so, it would mean separation from the old group. Every time the scriptures connect baptism so closely with salvation, the topic being addressed is to a Jewish audience. This is true here in Acts 2:38 and is also true in Acts 22:16. It is important to note that this baptism with a view to salvation referred to the physical salvation from the coming judgment. Baptism would not save anyone spiritually, but it would physically save the Jewish individuals of that generation from the A.D. 70 judgment. Peter then added that this baptism must be in the name of Yeshua the Messiah as the new association. This would distinguish the baptism of those who believed in the Messiahship of Yeshua from all other baptisms, such as proselyte baptism or John’s baptism."[3]
     This is a helpful understanding, for there are some Christians who confuse water baptism with spiritual salvation (i.e., Catholics, Anglicans, Church of Christ, etc.). Such an understanding would deny many passages of Scripture that reveal salvation is by grace alone (Eph 2:8-9), through faith alone (Rom 3:28), in Christ alone (Acts 4:12). According to Lewis Sperry Chafer, “the New Testament declares directly and without complication in at least 150 passages that men are saved upon the sole principle of faith.”[4] The apostle Peter continued his message to his Jewish audience, saying:
"For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself. 40 And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41 So then, those who had received his word were baptized; and that day there were added about three thousand souls." (Acts 2:39-41)
     Though many Israelites had acted corruptly by rejecting Jesus as their Messiah and having Him crucified (see Acts 2:23, 36; 4:27), they could be saved from their “perverse generation” by changing their minds about Him and trusting in Him as Messiah. Thankfully, many accepted Peter’s message and trusted in Christ and were publicly baptized. The result was about three thousand people were added to the Church, the body of Christ. The following verses reveal the fellowship that was experienced by the first Christian church in Jerusalem.
"They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together and had all things in common; 45 and they began selling their property and possessions and were sharing them with all, as anyone might have need." (Acts 2:42-45)
     Here we observe the basic activities of the early church as they devoted themselves to: 1) the apostle’s teaching, 2) fellowship, 3) the breaking of bread (i.e. the Lord’s Supper), and 4) prayer (Acts 2:42). The words continually devoting themselves translates the Greek word προσκαρτερέω proskartereo, which means to “busy oneself with, be busily engaged in, be devoted to… to hold fast to, continue in, persevere in something.”[5] Here was a commitment in the heart of these believers to gather themselves to the apostles whenever they taught and to practice what they’d learned. Orthodoxy (correct doctrine) precedes orthopraxy (correct living). This is always the proper order, for we cannot live what we do now know, as learning God’s Word necessarily precedes living His will. And all this took place within the context of the Christian community as believers fellowshipped together, partook of the Lord’s Supper, and prayed for each other.
     Luke records that everyone had a sense of awe as God continued to work through His apostles, as “many wonders and signs were taking place” through them (Acts 2:43). And there was a sense of community and personal responsibility for each other, as “all those who had believed were together and had all things in common” (Acts 2:44). It appears these Christians were very grace oriented and open-handed with each other and were sharing material goods and helping each other as needed, meeting and sharing meals “from house to house” (Acts 2:45). According to Charles Ryrie, “This community of goods seems to have been limited to the early years of the Jerusalem church only. It may have been necessitated by the many pilgrims who lingered in Jerusalem to learn more of their new Christian faith.”[6]
     Some have argued that this section in Acts promotes a communistic model. But such an understanding is wrong, as the believers were willingly giving of their resources to help meet the needs of other Christians. According to Earl Radmacher, “In communism the state uses the police power to accomplish the desired result. Here, the pooling of resources was not obligatory but a free expression of love to those who were poor and hurting. Communism desires a permanent restructuring of society, while the distribution in this case was limited and temporary until the severe crisis was dealt with because of the great influx of Christian converts.”[7]
     These Christians continued in fellowship together and the church continued to grow. Luke tells us, “Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47 praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved” (Acts 2:46-47). Here is a picture of loving fellowship. Thomas Constable notes:
"This progress report summarizes the growth of the church thus far. It is one of seven in Acts, each of which concludes a major advance of the church in its worldwide mission (cf. Acts 6:7; 9:31; 12:24; 16:5; 19:20; 28:30–31). The believers met with one another daily and enjoying the unity of the Spirit. They congregated in the temple area, probably for discussion and evangelization (cf. Acts 3:11; 5:12). Probably these Jewish believers considered themselves the true remnant within Israel until they began to realize the distinctiveness of the church. They ate meals and observed the Lord’s Supper together in homes."[8]
     We know from Acts 2:46 and other passages that the early church met in homes as a regular practice (cf., 1 Cor 16:19; Col 4:15; Philemon 1:2). Here, the general attitude is seen as ideal, as these Christians “were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people” (Acts 2:46b-47a). And since God was building His church at this time, Luke tells us, “the Lord was adding to their number day by day those who were being saved” (Acts 2:47b).
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 640.
[2] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 359.
[3] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Publish by Ariel Ministries), 79.
[4] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 392–393.
[5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 881.
[6] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1731.
[7] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1371.
[8] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Acts 2:46.

D90 - Deuteronomy 31:1-13 - Opening to Moses’ Final Speech Concerning his Death and Appointing Joshua as his Successor

Introduction
     In these final four chapters (31-34), we transition from Moses to Joshua as the leader of Israel, as God will work through Joshua to bring His people into the land of Canaan. In these closing chapters, Moses gives great attention to the Torah as God’s Word which provides a framework for the covenant relationship between God and His people. The Torah is the basis for success, if the people are positive to God and and walk in obedience to His Word (Deut 11:26-28). According to Eugene Merrill, “Israel was not to be a nation of anarchists or even of strong human leaders. It was a theocratic community with the Lord as King and with his covenant revelation as fundamental constitution and law. The theme of this section is the enshrinement of that law, the proper role of Mosaic succession, and the ultimate authority of covenant mandate over human institutions.”[1]Lastly, these final chapters will focus largely on Moses’ pending death and his encouraging Joshua to take his place as the nation’s leader. Peter Craigie states:
"The approaching decease of Moses, which has already been anticipated (see Deut 1:37–38 and 3:23–29), now becomes the central focus for the remaining chapters of the book. Moses is aware of his approaching death, and in the light of that fact he once again encourages the people in their faith and takes care of some final practical matters relating to the covenant community. First he encourages the people as a whole (vv. 1–6), and then, in the presence of the people, he encourages Joshua in particular, who would soon be assuming the role of leadership (vv. 7–8)."[2]
Text
     This pericope opens with Moses speaking to the nation of Israel as a whole. The text reads, “So Moses went and spoke these words to all Israel. 2 And he said to them, ‘I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, “You shall not cross this Jordan’” (Deut 31:1-2). Here, we see Moses reminding his people, for the third time, that God has not granted him permission to enter the land of Canaan because of his prior disobedience (Deut 1:37; 3:23-29; 31:2). Earl Kalland states, “Moses did not die because his natural strength was gone (Deut 34:7) but because the time for Israel’s entrance into Canaan had come, and Moses was not to enter the land. That was precluded by his arrogance before the people at the waters of Meribah when he struck the rock twice to bring out water though the Lord had told him only to speak to the rock.”[3]And Eugene Merrill notes:
"With his admission that he was a hundred and twenty years old, Moses was tacitly preparing the people for his death. He was forty when he fled Egypt to find refuge in Midian (Acts 7:23), eighty at the time of the exodus (i.e., forty years earlier than the present time; cf. Deut 2:7; 29:5), and now three times forty. There was no mistaking the meaning of this periodizing of Moses’ life. The first two eras culminated in escapes from mortal danger into the deserts. This time, however, there was no escape, for his sin in the desert had effectively closed that door (cf. Num 20:12; 27:12–14). The urgent need for orderly succession was most apparent."[4]
     Moses continues his address, saying, “It is the LORD your God who will cross ahead of you; He will destroy these nations before you, and you shall dispossess them. Joshua is the one who will cross ahead of you, just as the LORD has spoken. 4 The LORD will do to them just as He did to Sihon and Og, the kings of the Amorites, and to their land, when He destroyed them. 5 The LORD will deliver them up before you, and you shall do to them according to all the commandments which I have commanded you” (Deut 31:3-5). Though Joshua was going to lead God’s people into the land, everyone was to know it was ultimately the Lord who was leading them to victory and blessing (Deut 31:3; cf., Deut 1:30; 9:3; 20:1-4).
     Moses provides divine viewpoint to the nation so they would be strengthened in their inner person to face the challenges ahead. Moses told them, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you” (Deut 31:6). Here was a promise of God’s presence and protection as they followed His directives and went into the land of Canaan. According to Earl Radmacher, “The Lord was the Divine Warrior, the commander-in-chief of Israel’s forces. He will not leave you nor forsake you: Moses reminded the people that God had promised to remain with them, to protect them, bless them, and fight for them (Josh 1:5; 1 Ki 8:57).”[5] The confidence of the Israelites was not drawn from their own abilities, but from the Lord’s ability to lead them and to give them victory. This required them to maintain mental focus on God throughout the journey, even when they were facing their enemies in combat. The Israelites were to focus on God while slaying their enemies. This requires discipline of mind and will.
     Next, Moses called to Joshua and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance. 8 The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:7-8). Here again is divine viewpoint given to Joshua to strengthen and encourage him to the task ahead. This helps us see Moses’ greatness, for rather than be bitter that he could not enter the land, he graciously hands the mantle of leadership over to his successor, Joshua. And Joshua had been known by the people for many decades. Warren Wiersbe states:
"Joshua wasn’t a stranger to the people of Israel, for he’d been serving them well ever since they left Egypt. He was Moses’ servant long before he became Moses’ successor (Ex 33:11; see Matt 25:21). It was Joshua who led the Jewish army in defeating the Amalekites when they attacked the nation after the Exodus (Ex 17:8–16), and he had been with Moses on Mount Sinai (Ex 24:13; 32:17). Joshua was one of the twelve spies who scouted out Canaan, and he and Caleb stood with Moses and Aaron in encouraging the people to trust God and claim the land (Num 13–14). In answer to Moses’ prayer for a leader to succeed him, God appointed Joshua and Moses commissioned him before the whole congregation (Num 27:12–23)."[6]
     The text informs us, “So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel” (Deut 31:9). Here we have one of the clearest statements in Scripture about Mosaic authorship, as the text tells us, “Moses wrote this law” and handed it over to the priests for safekeeping (cf., Deut 31:24-25). The written law is mentioned elsewhere in the book (Deut 28:58; 29:20-21, 27). God created language which He intended to serve as a means of theological expression between Himself and mankind. Sin has corrupted the human nature, and fallen mankind often uses language contrary to God’s original purposes, either excluding Him from their thoughts and words, or creating a god of their own imaginations and worshipping the creature rather than the Creator.
     The law was for the nation as a whole, to educate and guide them into the Lord’s will, as they learned and lived it day by day. Next, we learn, “Then Moses commanded them, saying, ‘At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing’” (Deut 31:10-11). Under the Mosaic Law, all financial debts were forgiven every seven years (cf. Deut 15:1-2). God had established a seven-year cycle the nation was to follow, and this ended when the Feast of Booths was celebrated. At the end of every seven years, those Israelites who had made loans to others within the covenant community were to release them from any remaining debt. The Hebrew word for remission is שְׁמִטָּה shemittah, which means a letting drop. According to Eugene Merrill, “The lender must simply forgive the debt as a necessary consequence of God’s declaration of a “time for canceling debts” (Deut 15:2). This was, as already noted, at the end of seven years, a period not necessarily commencing with the making of the loan but, as v. 9 makes clear, a universally recognized year of release (cf. Ex 23:10–11; Lev 25:2–4).”[7]
     The Feast of Booths (סֻכָּה sukkah – hut, shelter) was also known as the Feast of Tabernacles and was an autumn festival that took place in the month of Tishri, which corresponded to September-October. The tabernacles were basically huts constructed of tree branches and foliage, and the Israelites were to live in these temporary structures for seven days (Lev 23:39-43). At the end of every seven years, during the time of the Feast of Booths, Israelites were to cancel any debts owed by their fellow Israelites (Deut 15:1-3; 31:10). According to Earl Radmacher, “These sacred feasts were celebrated by all people and were joyous expressions of gratitude to God (2 Chr. 30:21). They included processions, dancing, and the enjoyment of food and drink (Lev 23:40, 41; Judg 21:19–21).”[8]
     It was during this time of remission of debts that the priests in Israel were to read the Torah publicly so that God’s people would know how they were to live before the Lord and experience His blessings (cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7). God gave His Word to His people, but they were to be responsible with how they handled it. The priests were to communicate it to the nation as a whole (Deut 31:10-11), and parents were to teach it to their children (Deut 6:6-7). These public readings of God’s Word would serve to educate future generations about the Lord and their covenant relationship with Him. Of course, the clear communication of God’s Word to others must be met with positive volition by succeeding generations for God’s blessings to follow. Daniel Block notes that “future readings of the Torah will provide succeeding generations with regular opportunities for renewal and actualization of their covenant relationship with Him.”[9]
     Moses concludes this pericope, saying, “Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13 Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess” (Deut 31:12-13). All the residents of the nation were to assemble every seven years for the public reading of the book of Deuteronomy. Earl Kalland correctly notes:
"Attendance at the feast was to be a joyous occasion for all the people: men, women, sons, daughters, menservants, maidservants, Levites, aliens, fatherless, and widows (Deut 16:14). The law was to be read before all these people (Deut 31:12). The children were singled out for special mention because they did not know the law (Deut 31:13). This reading of the law once every seven years would not be sufficient to inculcate its teachings in the minds of either the children or the adults. This septennial reading does not obviate the teaching ministry of the home (Deut 6:1-9) or that of the priests (Deut 17:11; 24:8; Lev 10:11). It is meant, rather, to strengthen these other teaching procedures, to focus the attention of the people as a nation on the revelation of God on a dramatic and joyful occasion. It would also dramatize the learning of the law for those children and others who had not been reached by the other teaching procedures in home and tabernacle."[10]
     The nation’s future blessings were dependent on their knowledge of God’s Word and regular application of it to everyday life. For those who were older and knew the Lord’s Word, it would serve to remind them and reinvigorate them in their relationship with God. For those who were younger, it would introduce them to God and His Word and provide the basis for a blessed life (Deut 11:26-28). Based on God’s directives to His people, it is assumed three groups of people possessed copies of the Law. First were the priests, who were required to teach it to others (Deut 31:9; cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7), and help adjudicate legal matters (see Deut 21:5). Second was the king, who was required to write out his own copy of the law and carry it with him all his life and to study and live by it (Deut 17:18-20). Third were the parents in the home who were instructed to teach it to their children day by day (Deut 6:6-7). According to Jack Deere, “It was rare for an individual to possess a copy of the Scriptures. A person gained a knowledge of the Scriptures through being taught by his parents and the priests and through its public reading at times like this. So the public reading of the Law was of great significance.”[11] Learning God’s Word was to lead to a healthy fear of the Lord. The fear of the Lord is a repeated theme throughout Deuteronomy (Deut 6:1-2, 24; 10:12, 20; 14:23; 17:18-19).
Present Application
     As God’s people, we are reminded over and over that God is with us (Heb 13:5), and for us (Rom 8:31). God, who helped His people in the past, still helps His people today, “For He Himself has said, ‘I will never desert you, nor will I ever forsake you,’ so that we confidently say, ‘the Lord is my helper, I will not be afraid. What will man do to me?’” (Heb 13:5-6). When the writer to Hebrews says, “so that we confidently say”, he’s referring to the self-talk that goes on in our heads when we face a challenging situation. We do well to remember that adverse situations are inevitable, but stress in the soul is optional, as we can take up “the shield of faith” (Eph 6:16) and protect ourselves from the enemy’s attacks. Living every moment in the light of that truth helps to strengthen us to face each day with confidence. This requires a disciplined mind and a walk of faith as we intentionally bring God and His Word into every event. Christian courage is the result of a mind saturated with God’s Word and operates by faith in the face of adversity. When faced with a crisis, focus of mind and faith in God operate together like a hand in a glove. And whatever the crisis we’re facing, whether the charge of the elephant or the charge of the mosquito, we can stand confidently on God’s Word and be courageous in the moment.
     And, as God’s people, we are to “encourage one another and build up one another” on a regular basis (1 Th 5:11; cf. Heb 3:13). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man’s heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it’s the overcoming of fear to do that which God says is right. Let us always be good students of God’s Word so that we can operate on divine viewpoint and obey His directives. In this way, we will learn to live righteously in a fallen world and to encourage our brothers and sisters in Christ to walk in truth and love, and to be a light for others by sharing the Gospel and communicating His Word to those who will listen.
 
 
[1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 395.
[2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 369.
[3] Earl S. Kalland, “Deuteronomy,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 191.
[4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 397.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265.
[6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 178.
[7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243.
[8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265.
[9] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 725–726.
[10] Earl S. Kalland, “Deuteronomy,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 193–194.
[11] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 317.

Let God Repay Those Who Mistreat You

     When someone hurts me, I sometimes react and feel the need to seek revenge. That is, to take the matter into my own hands and hurt the other person so that I feel the scales of justice are balanced. Revenge starts with a mental attitude in which we seek to harm an offender for the injury or offence they caused, whether that injury or offense is real or imagined. The desire to retaliate against the offender is generally followed by action to hurt them, whether physically, psychologically, emotionally, socially, financially, or legally.
     The desire for revenge can be coupled with very strong emotions that help inflame the injustice in our mind and to relive it over and over, which can eventuate in mental bondage as we keep recalling the hurt. Also, an injured person may feel helpless and victimized by an oppressor, so hurting the other person can make one feel empowered. It is true that personal revenge can offer a temporary sense of closure or satisfaction, but it can also establish a pattern of behavior that can be exhausting and endless, as we feel the need to retaliate against all perceived offenders. God’s Word speaks to the issue of dealing with offenders who cause hurt, giving directions on how we are to respond.
     First, there is the positive directive concerning how to treat offenders. Jesus said, “I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). As Christians, we live in a fallen world and are surrounded by fallen people who, often unknowingly, help advance Satan’s agenda. These fallen people are identified as our enemies who operate by the mental attitude of hatred, openly curse us, and will mistreat us if given the opportunity. Being an adversary who operates on hate, and who curses and mistreats us, are all things that do not rise to the level of dangerous harm. Even a slap on the cheek, or stealing our clothing (Luke 6:29) does not constitute a life-threatening situation that requires self-defense. Loving others does not mean:
We expose ourselves to unnecessary harm. There were times when God’s people hid from their enemies (1 Ki 18:13; Acts 9:23-25). Jesus faced hostile people, who at one time “picked up stones to throw at Him, but Jesus hid Himself and went out of the temple” (John 8:59). Paul was greatly hurt by a man named “Alexander the coppersmith,” whom he told Timothy, “did me much harm” (2 Tim 4:14a). Paul then warned Timothy, saying, “Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim 4:15).
We trust all people. Jesus loved everyone, but He did not entrust Himself to all people, even believers. John tells us there were many who “believed in His name” (John 2:23), but then tells us that “Jesus, on His part, was not entrusting Himself to them, for He knew all men” (John 2:24).
We fail to rebuke others when needed. When Jesus was traveling to Jerusalem, He passed by a village of the Samaritans (Luke 9:51-52) whose residents “did not receive Him, because He was traveling toward Jerusalem” (Luke 9:53). Luke tells us, “When His disciples James and John saw this, they said, ‘Lord, do You want us to command fire to come down from heaven and consume them?’” (Luke 9:54). But this was a wrong attitude, so Jesus “turned and rebuked them, and said, ‘You do not know what kind of spirit you are of’” (Luke 9:55).
We interact or befriend people who are hostile to God (Prov 13:20). Solomon said, “Do not associate with a man given to anger; or go with a hot-tempered man, or you will learn his ways and find a snare for yourself” (Prov 22:24-25). Scripture also states, “do not associate with a gossip” (Prov 20:19), and “do not associate with rebels” (Prov 24:21), for “Bad company corrupts good morals” (1 Cor 15:33; cf. 1 Cor 5:11). The apostle Paul, when writing to Timothy, described the sinful attitudes and actions of people committed to godlessness (2 Tim 3:1-5a), and told his friend to “avoid such men as these” (2 Tim 3:5).
We forfeit the right to defend ourselves physically or legally when we come under attack. Paul, who at one time took a beating with rods (Acts 16:22-23), later used legal force by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). And Paul eventually appealed to Caesar, hoping to gain a just trial (Acts 25:7-12).
     By wisdom we come to know when to turn the other cheek and when to stand up and push back, as self-defense is valid if the injury rises to the level of great physical harm, is life-threatening, or threatens to harm or kill a loved one (see my article on Is Self-Defense Biblical?). Even though we may defend ourselves, we must never stoop to the place of hatred toward our enemies, but must always maintain love for them and be willing to forgive and help if/when possible.
     As Jesus’ disciples, we are to love (ἀγαπᾶτε) our enemies, do good (καλῶς ποιεῖτε) to those who hate us, bless (εὐλογεῖτε) those who curse us, and pray (προσεύχεσθε) for those who mistreat us. All four of Jesus’ directives are in the imperative mood, which means they are commands to be understood and obeyed. To love our enemy means we care about them and seek God’s best in their life. To do good to those who hate us means we are kind and giving when possible. To bless our enemy means we wish them well rather than harm. To pray for our enemy means we ask God to save and bless them, even though they seek to mistreat us. Love manifests itself by doing good, blessing, and praying for those who hate us. This is not mere passivity, but requires great discipline of the mind and will, which can be contrary to our emotions. Nor does such behavior imply weakness on our part. Jesus, the theanthropic person, possessed all power sufficient to destroy His enemies, yet He restrained His power for the sake of love and grace. Divine truth, not feelings, must be what guides our thoughts, words, and actions. According to Joel Green, “Love is expressed in doing good—that is, not by passivity in the face of opposition but in proactivity: doing good, blessing, praying, and offering the second cheek and the shirt along with the coat.”[1] Paul, when writing to Christians in Rome, used similar language, saying, “Bless those who persecute you; bless and do not curse” (Rom 12:14). As Christians, when we think and act this way, we are like the “sons of the Most-High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). This is accomplished by faith and not feelings. Sproul is correct when he states, “We may not be able to control how we feel about them, but we certainly can control what we do about those feelings.”[2]
     Second, there is a negative directive in which we are not to retaliate or seek personal revenge. The Lord said, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD” (Lev 19:18). The apostle Paul said, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). Solomon wrote, “He who returns evil for good, evil will not depart from his house” (Prov 17:13). He also wrote, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). Concerning this verse, Allen Ross states, “Leave retribution to the Lord. Let him bring about a just deliverance…The righteous should not take vengeance on evil, for only God can repay evil justly (cf. Rom 12:19–20).”[3] Bruce Waltke says this verse “suggests that the Lord will help the disciple by compensating him justly for the wrong done to him. The Helper will both compensate the damage and punish the wrongdoer.”[4] And David Hubbard adds:
"Vengeance is an activity too hot for any of us to handle. Its motivation is selfish; its execution is usually extreme; its result is to accelerate conflict not to slow it down. In short, vengeance is God’s business not ours (Deut 32:35; Rom 12:19; Heb 10:30). All human sin is sin against Him, so He is the ultimate victim; only He can judge accurately the damage done; only He can distribute fairly the blame; only He can exact freely the proper penalty. We are not entitled to ‘play God’ at any time."[5]
     The challenge for us is to put the offense in God’s hands, trusting He sees, and that He will dispense justice in His time and way. For this reason, Scripture states, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19a; cf. Deut 32:35; Heb 10:30). Again, this requires discipline of mind and will, and is executed by faith and not feelings.
     Third, place the matter in the Lord’s hands and let Him dispense justice in His time and way. The Bible teaches that God is the “Judge of all the earth” (Gen 18:25) and that He dispenses justice upon those whose who deserve it. Scripture reveals the Lord is a “God of vengeance” (Psa 94:1) and will punish the wicked. And Nahum tells us, “A jealous and avenging God is the LORD; the LORD is avenging and wrathful. The LORD takes vengeance on His adversaries, and He reserves wrath for His enemies” (Nah 1:2). God told the Israelites if they listen to His voice, “Then I will be an enemy to your enemies and an adversary to your adversaries” (Ex 23:22). Paul, after instructing Christians not to seek their own revenge, explained that God will handle the matter, saying, “for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19b; cf. Deut 32:35; Heb 10:30). And again, “It is only just for God to repay with affliction those who afflict you” (2 Th 1:6). Even Paul did not seek his own revenge when hurt by Alexander the coppersmith, but said, “the Lord will repay him according to his deeds” (2 Tim 4:14). According to Warren Wiersbe, “The word vengeance must not be confused with revenge. The purpose of vengeance is to satisfy God’s holy law; the purpose of revenge is to pacify a personal grudge.”[6]
     It is true that God may extend grace to His enemies and those who hurt us, as He gives them time to repent and turn to Him for forgiveness. We must always remember that we were God’s enemies and terrible sinners before we came to faith in Christ, and God waited patiently for us (see Rom 5:8-10), for God is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). But God’s grace does not last forever. At death, all of life’s decisions are fixed, and what the unbeliever does with Christ in time determines his eternal destiny. If a person goes his entire life rejecting God’s grace, not believing in Christ as Savior (John 3:16; 1 Cor 15:3-4), then he will stand before God at the Great White Throne judgment and afterwards will be cast into the Lake of Fire (Rev 20:11-15). It is at that time that God will deal out “retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:8-9). Wiersbe states, “Certainly, the wicked who persecute the godly do not always receive their just payment in this life. In fact, the apparent prosperity of the wicked and difficulty of the godly have posed a problem for many of God’s people (see Psa 73; Jer 12:1; Hab 1). Why live a godly life if your only experience is that of suffering? As Christians, we must live for eternity and not just for the present.”[7]
     Fourth, if we fail to follow the Lord’s directives to love, do good, bless, and pray for our enemies, and instead decide to take matters into our own hands and seek revenge, then we are sinning against God and open ourselves up to divine discipline. The very punishment we may seek to inflict upon our enemies may be administered to us by the Lord, and this because we are walking by sinful values rather than being obedient-to-the-Word believers. However, if we put the matter in the Lord’s hands and let Him dispense justice in His time and way, we can rest assured that He will bring it to pass, for He says, “Vengeance is Mine, I will repay” (Rom 12:19b), and it is “just for God to repay with affliction those who afflict you” (2 Th 1:6). Plus, when we learn and live God’s Word by faith it frees us from the tyranny of hurt feelings which can be fatiguing to the mind and toxic to the soul.
Summary
     In closing, we are to obey the words of Jesus, who  tells us to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). Assuming the hostility never rises to the level of requiring self-defense (which does not negate loving the attacker), we are to tolerate the hostility and abuse and respond in love by doing good, blessing, and praying for our enemies. It’s ok to hurt, but not to hate. Operating from divine viewpoint, we walk by faith and trust God to handle the matter, knowing He is the “Judge of all the earth” (Gen 18:25) and that “it is just for God to repay with affliction those who afflict you” (2 Th 1:6), as God states, “Vengeance is Mine, I will repay” (Rom 12:19b). In this way, we will follow the example set by Jesus, who, “while being reviled, He did not revile in return; and while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). If we live as God directs, abiding by the royal family honor code, then He will dispense justice upon our attackers in His time and way. The challenge for us is to discipline ourselves to learn God’s Word and live by faith, not our hurt feelings or circumstances.
 
 
[1] Joel B. Green, The Gospel of Luke, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 272.
[2] R. C. Sproul, A Walk with God: An Exposition of Luke (Great Britain: Christian Focus Publications, 1999), 115–116.
[3] Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 1046.
[4] Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 152.
[5] David A. Hubbard and Lloyd J. Ogilvie, Proverbs, vol. 15, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1989), 308.
[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 194.
[7] Ibid., 194.

When God Uses Trials to Humble, Teach, and Bless Us

     In Deuteronomy 8:1-10, we observe where God humbled His people, Israel, in order to teach them divine truths and help them advance to spiritual maturity. The challenge before them was to walk by faith, obeying the Lord’s directives.
     Moses opens this pericope with the statement, “All the commandments that I am commanding you today you shall be careful to do, that you may live and multiply, and go in and possess the land which the LORD swore to give to your forefathers” (Deut 8:1). God desired to bless and multiply His people by giving them the land He’d promised to the patriarchs, but according to the Mosaic Covenant, the inheritance was conditioned on their obedience to Him. Moses used the Hebrew word מִצְוָה mitsvah which, here, referred to the whole corpus of laws he was providing.
     Moses’ instruction included remembering their past and God’s testing them during the forty years of wilderness wandering. Moses said, “You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not” (Deut 8:2). Moses used the Hebrew verb זָכַר zakar, translated remember, several times in His address to the nation (see Deut 5:15; 7:18; 8:18; 15:15; 16:12; 24:18, 22). The Israelites were to intentionally recall to mind God’s forty years of guidance in the wilderness for the purpose of humbling them, to test them, in order to reveal what was in their hearts. Remembering God, His commands and blessings, is set against the danger of forgetting, which will lead to ruin (Deut 4:9, 23; 6:12; 8:11). And how did God train His people? Moses said, “He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD” (Deut 8:3). Spiritual nourishment is more valuable than physical nourishment.
     God intentionally placed His people in difficult places in order to reveal what was in their hearts and to educate them that He is their provider. Jesus cited Deuteronomy 8:3 when being tested by Satan to demonstrate that spiritual nourishment is more important than physical nourishment (see Matt 4:4; Luke 4:4). Part of God’s instruction included displays of His logistical grace, as Moses revealed, “Your clothing did not wear out on you, nor did your foot swell these forty years” (Deut 8:4). God supernaturally provided for His people, meeting all their basic needs. The point was that they were to learn something. It was revealed to them, “Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son” (Deut 8:5). God wanted His people to mature and He used suffering as a vehicle to help make that happen.
     Obedience leads to maturity and maturity opens up many of God’s blessings. For Israel to receive what God had for them, they were to follow His commands and walk with Him. They were instructed, “Therefore, you shall keep the commandments of the LORD your God, to walk in His ways and to fear Him” (Deut 8:6). God was to be feared as the One who holds the power to bless and punish. And Moses describes the good land that was before them, saying, “For the LORD your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing forth in valleys and hills; a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; a land where you will eat food without scarcity, in which you will not lack anything; a land whose stones are iron, and out of whose hills you can dig copper” (Deut 8:7-9). The land of Canaan was rich with resources which stood in contrast to their wilderness experience. And the proper response to God’s goodness was for His people to bless Him. The words given to them were, “When you have eaten and are satisfied, you shall bless the LORD your God for the good land which He has given you” (Deut 8:10). An attitude of gratitude was not only the proper response to God’s goodness, but it also helped the Israelites remember the Lord as an expression of faith. As Christians, we are God’s children because we have trusted in Christ as our Savior (John 3:16; Acts 4:12; 1 Cor 15:3-4), and have been rescued from Satan’s kingdom of darkness (Col 1:13-14).
     As children of God, the Lord desires that we advance from spiritual infancy to adulthood (Eph 4:11-16; Heb 6:1). This requires years of learning and living God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), and making good choices to live by faith (Heb 10:38; 11:6). The Lord also uses adversity as opportunities for us to trust Him and grow (Rom 5:3-5; Jam 1:2-4). How we respond to trials determines whether we advance, stagnate, or regress. Let us always press on to maturity by learning and living God’s Word.

The Spiritual Life - Part 12 - Our Christian Spiritual Sacrifices

     In the church age, Christian spiritual service is connected with the priesthood of every believer (1 Pet 2:5; Rev 1:6). A priest offers worship to God and service to others. In the OT—before the Mosaic Law—few priests are mentioned. Melchizedek functioned as the king/priest of Salem (Gen 14:18-20; cf. Heb 7:1), and Reuel/Jethro (Moses’ father-in-law) as the priest of Midian (Ex 2:16-21; 3:1). Job served as the priest over his household, offering sacrifices for the sins of his family (Job 1:5). Most people worshipped and served God as non-priests.  Men such as Noah, Abraham, Isaac and Jacob built temporary stone altars and worshipped God directly (Gen 8:20-21; 12:7; 13:18; 26:24-25; 35:1-7). Before the Mosaic Law, it appears that sacrifice and worship was personal, simple, did not require special attire, and was not tied to a specific geographic location or facility.
     After Israel was delivered from the bondage of Egypt, God established the Hebrews as a theocratic nation among the Gentile nations of the world. God originally intended the whole nation to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6). However, because of the sin of worshipping the golden calf (Ex 32:1-35), God took that privilege from the nation and confined the priesthood to the descendants of Aaron, and the Levites were their assistants (Num 3:1-10; 18:1-7). God required that priests could not have any physical defects (Lev 21:17-23), and restricted the age to twenty-five to fifty (Num 8:24-25). The priests were originally associated with the tabernacle for their service and later to the temple, and special clothing was required both for the priests and the high priest. Throughout the years of their priestly service they were required to:
Be holy in their behavior (Ex 19:6; Lev 10:1-3).
Provide daily maintenance of the tabernacle, courtyard and sacrifices (Num 3:5-8; Deut 17:1).
Teach God’s Law to others (Lev 10:8-11; Deut 31:9-13; 33:8-10; 2 Ch 17:7-9; Ezra 7:10; Mal 2:7).
Offer sacrifices for sin to God (Lev chapters 4, 9, 16).
Adjudicate legal matters (Deut 17:8-13; 19:16-17; 2 Ch 19:8-10).
Preserve the tabernacle and temple (Num 18:1-7).
Inspect persons, animals, and fabrics to make sure they were clean (Lev 1:3; Deut 15:21; Lev 13-15).
Receive the tithes (Num 18:21, 26; cf. Heb 7:5).
Pronounce God’s blessing on the nation (Num 6:22-27).
The High Priest was the supervisor of all the other priests, and had to be a direct descendant of Aaron (Ex 28:1; Num 18:1-7). The High Priest was to:
Provide divine guidance (Urim and Thummim; Num 27:21).
Perform official duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16).
     Israel and the Church are both the people of God, but function under different directives. Biblical distinctions reveal that Israel is a nation (Ex 19:6), but the church is not a nation (Rom 10:19). God’s program for Israel focused on the land promised to Abraham (Gen 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt 28:19-20; Mark 16:15; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num 14:15; Josh 5:1), but the church was a mystery not known in the Old Testament (Eph 3:1-6; Col 1:26-27; cf. Rom 16:25-26).[1] Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:21; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Ch 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).
     The death of Christ on the cross fulfilled the Mosaic Law and ended the OT animal sacrificial system and the Aaronic priesthood (John 1:17; Rom 6:14; 8:3-4; 10:4; 2 Cor 3:1-13; Gal 5:18). There is no specialized priesthood today, and the Catholic Church—or any organization—is not justified in creating a priestly cast within the body of Christ. Now, in the church age, every Christian is a priest to God (1 Pet 2:5, 9; Rev 1:6), and is indwelt by the Holy Spirit (1 Cor 3:16; 6:19). The Christian becomes a priest at the moment of salvation. This is the work of the Lord Jesus Christ, for “He has made us to be a kingdom, priests to His God and Father” (Rev 1:6; cf. 1 Pet. 2:9). Peter writes, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). The functions of the Christian priesthood include:
The continual giving of the body for service to the Lord (Rom 12:1-2).
The sacrifice of praise for worship (Heb 13:15).
The doing of good works and sharing with others (Heb 13:16).
The sacrifice of personal life for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4).
The walk of sacrificial love (Eph 5:1-2; cf. 1 Pet 1:22).
Giving financially to support ministry (Phil 4:18).
Confession of personal sin to God for restoration of fellowship (1 John 1:6-9).
     The practice of the Christian priesthood begins when the believer surrenders his own body as a “living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Unlike the OT sacrifices which surrendered their life once, the Christian life is a moment by moment, continual surrender to God. This spiritual service is performed primarily within the body of Christ toward other believers for their benefit. Rather than offer the sacrifice of animals, the Christian is called to offer spiritual sacrifices. When Paul writes about giving ourselves as “a living and holy sacrifice” to God for “spiritual service” (Rom 12:1), he does not leave his reader guessing as to what he means, for one has only to continue reading in Romans chapter 12 to understand his practical application. A few verses later the Apostle provided practical application to his statement when he wrote about Christian service to others within the church. Paul wrote, “Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness” (Rom 12:4-8). And Peter wrote, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). This is love set in motion for the benefit of others. It is taking what God has given to us, spiritually or materially, and giving it freely for others to be blessed. This is consistent with what Paul writes elsewhere when he states, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4). From where does Paul learn this way of thinking? He learned it from the Lord Jesus Himself. Paul wrote:
"Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross." (Phil 2:5-8)
     Jesus is our prime example of a priestly life that has been surrendered for service to God. Jesus’ life was given for the blessing of others. Jesus said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11). And elsewhere He stated, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Several things may be said about Jesus’ willingness to surrender His life to His Father. Dr. Lewis Sperry Chafer states:
"First, Christ was willing to go where His Father chose. He was at home in the glory. It was His native environment; but He came into this world with a mission and message of grace. “God had an only Son and He was a foreign missionary.” Such was His Father’s will for Him and His attitude may be expressed by the familiar words: “I’ll go where You want me to go, dear Lord.” Second, Christ was willing to be whatever His Father chose. “He made Himself of no reputation.” He was not only willing to lay aside the garments of His glory, but He was willing, as well, to be set at naught, to be spit upon and to be crucified. That was the Father’s will for Him and His attitude may be expressed in the words: “I’ll be what You want me to be.” Third, Christ was willing to do whatever His Father chose. He became obedient unto death, and in so doing, His attitude may again be expressed in the words: “I’ll do what You want me to do.”[2]
     As Christians, we look to Jesus as our primary role model. Jesus sought to glorify the Father in every regard, and this meant living in accordance with Scripture and being willing to go and do whatever was required of Him. No doubt this brought joy, and at other times sorrow. The primary purpose of life is to glorify God, and this is accomplished as learn and live God’s Word and advance to spiritual maturity. Chafer states:
"Yieldedness to the will of God is not demonstrated by some one particular issue: it is rather a matter of having taken the will of God as the rule of one’s life. To be in the will of God is simply to be willing to do His will without reference to any particular thing He may choose. It is electing His will to be final, even before we know what He may wish us to do. It is, therefore, not a question of being willing to do some one thing: it is a question of being willing to do anything, when, where and how, it may seem best in His heart of love. It is taking the normal and natural position of childlike trust which has already consented to the wish of the Father even before anything of the outworking of His wish is revealed."[3]
     The priestly life of service to God and others belongs to every Christian. It is a life of sacrifice for the spiritual and material wellbeing of others, especially those within the church. More so, it begins when the believer decides to commit his/her life to God, to love kindness, to walk humbly, and to pursue righteousness and goodness in all things.
 
[1] A mystery (musterion) is something “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:5). Paul then states what that mystery is, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6).
[2] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 87.
[3] Ibid., 88-89.

Survey of Christian Theology - Lecture 8 - God the Holy Spirit: His Advent, Regeneration

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 7 - God the Son: His Coming with His Saints; God the Holy Spirit: His Personality

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 6 - God the Son: His Ascension, Priestly Ministry, and Coming for His Saints

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 5 - God the Son: His Death and Resurrection

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 4 - God the Son: His Deity and Incarnation

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 2 - Bibliology

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 1 - Bibliology

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

God Loves Israel

     Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world! He even calls Israel, “My glory” (Isa 46:13). And God loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! For full article: https://thinkingonscripture.com/2023/01/15/god-loves-israel/ 

God Alone is My Rock and Salvation - Psalm 62

     Psalm 62 is a psalm of David in which he is experiencing unjust attacks and feels threatened by enemies who seek to topple him. In this psalm, David counsels his soul to trust in God alone. When anxious fears arise, he is conscious to turn to the Lord and not people or riches. Trusting in the Lord alone, and waiting in silence, are key features of the psalm. The Psalm is broken into three stanzas, with two ending with Selah. A complete set of notes are found here: https://thinkingonscripture.com/2022/12/29/god-alone-is-my-rock-psalm-62/ 

God Uses Imperfect People

     I think it was Martin Luther who popularized the phrase, God uses crooked sticks to draw straight lines. It’s a cleaver phrase that communicates the notion that God works through imperfect people to accomplish His perfect will. Though I believe God calls us to be transformed in our thoughts, words, and actions (Rom 12:1-2), and to strive for spiritual and moral purity (1 Pet 1:15-16), the reality is that He does not wait for us to be perfect before He uses us. In fact, if God were to say to His children, “Let those who are without sin serve me”, there would be none. Though Christians are not perfect, we can be humble and obedient, and when willing to do God’s will, He can and will work through us as conduits of truth, grace, and love. Click here for complete article: https://thinkingonscripture.com/2022/12/25/god-uses-imperfect-people/
 
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The Spiritual Life - Part 4 - Steps to Spiritual Maturity

     Spirituality is the life the Christian enjoys when properly living in dependence upon the Holy Spirit and walking according to Scripture. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 6:28-29; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23). Salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work on the cross is sufficient to satisfy God’s righteous demands toward our sin (1 John 2:2). No works are necessary for us to be saved. We need only Christ. When the Philippian Jailer asked the apostle Paul, “What must I do to be saved?” (Acts 16:30). Paul replied, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Believing in Christ means we trust Him to do for us that which we cannot do for ourselves; to save us. It means we trust solely in Him and nothing more. Though good works should follow our salvation, they are never the condition of it.
     Once we are born again, God desires that we advance to spiritual maturity, which glorifies Him and blesses us and others. The information taught in this lesson applies only to the Christian, for “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned” (1 Cor 2:14 NET; cf. John 8:43-44).
     The advance to spiritual maturity is a process that takes time as Christians learn and live God’s Word on a regular basis. There is always opposition, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Isa 26:3; Prov 3:5-6; 2 Cor 10:5; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). Biblically, several things are necessary for us to reach spiritual maturity, and these are as follows.
     Be in submission to God. Scripture tells us to “Submit to God” (Jam 4:7), and “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Submission is a will surrendered to the will of another. Being in submission to God is a sign of positive volition that we’ve prioritized our relationship with Him above all else, and that we trust Him to guide and provide in all things. Like a good friend, He is naturally in our thoughts, and we live every day conscious of Him, being sensitive to what may offend, and making every effort to please Him through a life of faith. When we yield to God, His Word opens up to us, as Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17; cf. Luke 24:45; Acts 16:14; 1 John 5:20).
     Continually study God’s Word. Ezra, the priest, was one who “had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezr 7:10). The growing believer is one whose “delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). As Christians, we understand that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We cannot live what we do not know, and learning God’s Word necessarily precedes living His will. From regeneration onward, we study God’s Word in order to grow spiritually, that we might reach Christian maturity. God helps His people by means of Pastors and Teachers (Eph 4:11), whom He has given to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Pastors and Teachers have an obligation to communicate God’s Word accurately. Christians have the individual responsibility of studying God’s Word in order to live a meaningful life and grow to maturity (2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).
     Live by faith. Faith as a verb (πιστεύω pisteuo) means to believe, trust, or have confidence in someone or something. It is used of trust in God (Heb 11:6; cf. Rom 4:3), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22). Faith as a noun (πίστις pistis) often refers to that which evokes trust. It is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21). It is also used of Scripture itself as a body of reliable teaching (Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). Faith as an adjective (πιστός pistos), describes someone who is trustworthy or dependable. The word is used both of man (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12), and God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5). Living by faith means we trust God at His Word. Christian faith starts with knowledge, as Paul wrote, “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). The writer to the Hebrews states, “But my righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38; cf. Heb 3:7—4:2), for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). It is possible to learn God’s Word and not believe it (even Satan knows Scripture). For example, the Exodus generation heard God’s Word and understood it; however, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). Our faith is effective when God’s Word is more real and dominant than our experiences, feelings, or circumstances.
 

The Spiritual Life - Part 1 - Spiritual Disciplines

     The more I understand God’s Word and the further I advance in my walk with the Lord, the more I realize the Christian life is a disciplined life. Discipline is doing what I ought to do, whether I want to do it or not, because it’s right. Christian discipline is living as God wants me to live, as an obedient-to-the-Word believer who walks by faith and not feelings. The proper Christian life glorifies the Lord, edifies others, and creates in me a personal sense of destiny that is connected with the God who called me into service.
     Paul, when writing to his young friend, Timothy, said, “discipline yourself for the purpose of godliness” (1 Tim 4:7).[1] Paul does not deny the benefit of bodily discipline, but, when compared to godly discipline, says it “is only of little profit” (1 Tim 4:8a). Godliness (εὐσέβεια eusebeia) denotes devotion to God and a life that is pleasing to Him. Paul prioritizes godliness, declaring it “is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim 4:8b). The word discipline in 1 Timothy 4:7 translates the Greek verb γυμνάζω gumnazo, which we bring into the English as gymnasium. In secular use, the word originally meant “gymnastic exercises in the nude: to exercise naked, train.”[2] It referred to how athletes trained in the ancient world. However, in the New Testament, the word was used figuratively “of mental and spiritual powers: to train, undergo discipline.”[3] The focus is on inward development of mind and character rather than the outward discipline of the body. And the discipline is to be ongoing (present tense), carried out by each believer (active voice), and executed as a directive by the Lord (imperative mood). The training is for godliness. According to Wiersbe, “Paul challenged Timothy to be as devoted to godliness as an athlete is to his sport. We are living and laboring for eternity.”[4] For Paul, godliness does not happen accidentally, but is connected with “the teaching that promotes godliness” (1 Tim 6:3 CSB). It is learned and lived on a daily basis.
     Disciplined Christians develop over time, as biblical thinking leads to wise actions, and wise actions develop into godly habits, and godly habits produce godly character. This brings Christians to the place of spiritual maturity, which is God’s desire for His children (Heb 6:1). The writer to the Hebrews references mature believers, saying, “solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb 5:14). Maturity (τέλειος teleios) in this passage denotes one who has attained a level of spiritual growth, which glorifies God, edifies others, and is witnessed in the one who daily learns and lives God’s Word. Concerning maturity, Thomas Constables states, “A person becomes a mature Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will.”[5] According to Wiersbe:
"As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our “spiritual senses” and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures."[6]
     Baby believers can be spiritual because they are rightly related to the Holy Spirit and operating by God’s Word to the degree they know it. However, because of limited knowledge of God’s Word, they often default to human viewpoint in many situations and fall under the control of the sin nature, thus making them carnal Christians (1 Cor 3:1-4). In contrast, mature believers have a greater depth of knowledge concerning God’s Word and utilize it often as the Spirit leads. The word practice (ἕξις hexis) refers to “a repeated activity—practice, doing again and again, doing repeatedly.”[7] The daily practice of learning and living God’s Word will train Christians to discern good and evil, which allows them to make good choices. God’s Word is the standard for right thinking and conduct, and learning and living His Word by faith is the key to spiritual advancement.[8]
     As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over the years. Some of our spiritual disciplines include Bible study (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), meditating on God’s Word (Josh 1:8; Psa 1:1-3; Phil 4:8-13), managing our thoughts (Isa 26:3; Prov 3:5-6; 2 Cor 10:3-5; Col 3:1-2), living by faith (Prov 3:5-6; 2 Cor 5:7; Heb 10:38; 11:6), devotion to prayer (Col 4:2; 1 Th 5:17), controlling our speech (Eph 4:29; Col 4:6; Jam 1:19), encouraging others to love and good deeds (Heb 10:24), committing ourselves to Christian fellowship (Heb 10:25), serving others (1 Pet 4:10), worshipping God (Heb 13:15), doing good (Gal 6:10; Heb 13:16), expressing gratitude (1 Th 5:16-18), living a simple life (1 Th 4:11; 2 Tim 2:4), and making time for rest (Eccl 4:6; Mark 6:31).
 
[1] Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 Update, published by the Lockman Foundation.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 208.
[3] Ibid., 208.
[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 226.
[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 5:14.
[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 295.
[7] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 511.
[8] The Bible is a special book, as it gives me insights into realities I could never know, except that God has spoken; and what He has spoken has been inscripturated and is available for personal study. Furthermore, I have God the Holy Spirit as my teacher, who helps me to understand biblical truths, and recalls it to my mind when I need it (John 14:26; cf. John 14:16-17; 16:13; 1 Cor 2:10-15). Sometimes the Spirit illumines my mind immediately when I’m reading the Bible. At other times, He works through the agency of gifted teachers He’s placed in my life.

God is our Refuge and Strength - Psalm 46:1-11

     Psalm 46 is classified as one of the Psalms of Zion. The others include Psalm 48, 84, 87, and 122. These songs of Zion celebrate Jerusalem as the place where God dwells with His people (i.e., the city of God). Psalm 46 focuses on God as the refuge and strength of His people when they turn to Him in a time of distress. This psalm is very personal. God is declared to be “our refuge and strength” (Psa 46:1b), and “is with us” and “is our refuge” (Psa 46:7, 11). The theme is repeated throughout the psalms where the Lord is the source of His people’s strength (Psa 29:11; 68:35), their refuge (Psa 14:6; 61:3; 62:7-8; 71:7; 73:28; 91:2; 142:5), and their stronghold (Psa 9:9; 18:2; 48:3; 59:9, 16-17). The wise seek Him because they are a people in need (Psa 22:19; 27:9; 40:13; 44:26; 63:7). Psalm 46 is constructed in three parts.
For God’s faithful people, He is their refuge and strength, even though the world around them is chaotic (Psa 46:1-3).
God is among His faithful people and will protect them when the enemy invades (Psa 46:4-7).
God calls His people to witness the defeat of the Gentile nations (Psa 46:8-11).
This Psalm inspired Martin Luther to write his hymn, A Mighty Fortress is Our God.
Occasion & Date
     The historical background of the psalm is likely God’s deliverance of His people, under the leadership of King Hezekiah, when the Assyrians besieged the city of Jerusalem in 701 BC (2 Ki 18:1—19:37; Isa 36:1—37:38).
Psalm 46:1-3
     The psalm opens with a superscription, which reads, “For the choir director. A Psalm of the sons of Korah, set to Alamoth. A Song” (Psa 46:1a). The sons of Korah are somewhat of a mystery. They are mentioned several times in the psalms (Psa 42:1; 44:1; 45:1; 46:1; 47:1; 48:1; 49:1; 84:1; 85:1; 87:1; 88:1), but not much is said about them. According to Allen Ross, “In the superscription there are a few introductory notes. It was for the sons of Korah, a Levitical group that performed the psalm at times.”[1] The term Alamoth (עַלְמָה) refers to a young girl of marriageable age. According to Peter Craigie, “Alamoth (lit. ‘maidens, young women’) might be the name of the tune or musical setting to which the psalm was sung. More probably, it may indicate a high musical setting, or being sung by soprano voices.”[2]
     It was a song of confidence in God, in which the people sang, “God is our refuge and strength, a very present help in trouble” (Psa 46:1b). Here, the psalmist pictures God as a refuge (מַחֲסֶה machaseh), a place where His people can run for protection from the storms of life (cf., Isa 25:4). He also says that God is their strength (עֹז oz), which means He fortifies their souls in troubling times. Because God is omnipresent, He is always near to those who call upon Him and is a help (עֶזְרָה ezrah) in difficult times. Without God’s help, His people would surely be destroyed when the storms of life arise. The word trouble (צָרָה tsarah) means one is experiencing “need, distress, anxiety.”[3] It speaks of the psychological disequilibrium one experiences when threatened by a rising force. The good news is that God is a strong refuge and help during times of calamity, and by faith, His people run to Him for shelter.
     Turning to God in turbulent times produces confidence that stabilizes the stressed-out soul. The psalmist states, “Therefore we will not fear, though the earth should change and though the mountains slip into the heart of the sea; though its waters roar and foam, though the mountains quake at its swelling pride. Selah” (Psa 46:2-3). Here, the psalmist pictures a worst-case scenario in which the earth, mountains, and sea change and behave in radically disruptive ways. Though ecological calamities are the natural reading of these verses (and certainly does not exclude them), the later mention of nations (vs 6) and wars (vs 9) tells us he is speaking metaphorically. According to Tremper Longman, “The psalmist utilizes the well-known images of mountains and waters to communicate the most formidable trouble possible. While mountains are images of security and permanence, the waters are forces of chaos. Thus, to envision the mountains being overwhelmed by the waters is a metaphor that points to the ultimate nightmare, or, as we might say today, ‘All hell is breaking loose!’”[4] Adversity in life is inevitable, but stress in the soul is optional, depending how God’s people handle it. If God’s people hold to the theology of the first verse, that “God is our refuge and strength, a very present help in trouble” (Psa 46:1b), the benefit is that they will not fear when everything comes crashing down around them. It’s natural that a believer’s initial response be that of concern; however, if God’s people can quickly adjust their thinking and align it with Him and His Word, it will produce stability in their souls.
Psalm 46:4-7
     Apart from the previous scenario of chaos, the psalmist provides a contrasting picture, saying, “There is a river whose streams make glad the city of God, the holy dwelling places of the Most High” (Psa 46:4). The city of God is Jerusalem (Psa 48:1-2; 87:2-3). In the city of God, the water is pictured differently. Rather than being a chaotic force that threatens to destroy, it is pictured as a calm river that makes glad the souls of those near its gentle flow. For ancient Israel, the source of water was the Gihon spring that was underneath the city of Jerusalem, and it was harnessed to flow into pools such as that of Siloam (John 9:7). God’s title of Most High (עֶלְיוֹן Elyon) pictures Him as the Ruler who is above all creation and able to protect those who turn to Him.
     Furthermore, God’s people do not need to search far for Him, for “God is in the midst of her, she will not be moved; God will help her when morning dawns” (Psa 46:5). The Lord is always with His people, in their midst, and the benefit is that they will not be moved, though all the world around them slips and slides in every imaginable way. It was God, not the city or its walls, that gave His people stability (cf., Zeph 3:15). The phrase, “God will help her when morning dawns”, speaks of a time when the darkness of night—and the troubles associated with it—has passed and a new day dawns.
     The psalmist speaks of the trouble they’d been facing, saying, “The nations made an uproar, the kingdoms tottered; He raised His voice, the earth melted” (Psa 46:6). The earlier language (Psa 46:3) of the seas roaring (הָמָה hamah) is here applied to the nations which make an uproar (הָמָה hamah). And the picture of the mountains which slip (מוֹט mot) into the sea (Psa 46:2) here describe the kingdoms of men which tottered (מוֹט mot). At the mere raising of God’s voice, the nations, kingdoms, and the earth itself, all melt away when He speaks.
     Then comes the first of two refrains. The psalmist states, “The LORD of hosts is with us; the God of Jacob is our stronghold. Selah” (Psa 46:7). Here we observe one of God’s titles, the LORD of hosts (Yahweh Sabaoth) which literally means, the LORD of the armies. The picture is that of heaven’s Master, who commands His armies of angels to do His will. Remember, it was God who sent His angel to rescue His people during the Assyrian siege, where it was recorded, “Then it happened that night that the angel of the LORD went out and struck 185,000 in the camp of the Assyrians; and when men rose early in the morning, behold, all of them were dead” (2 Ki 19:35). The refrain in Psalm 46:7 focuses attention on the Lord. God is with His people, and He is their stronghold. William VanGemeren states:
"The great doctrine of the presence of God, even in the OT, affirms that the Great King has identified himself with his people; therefore they need not fear. God’s people will never fall. They will always be assured of his readiness to help them (v. 5). The help of God “at break of day” (cf. Ex 14:27) suggests that in the darkness of distress the people of God know that the Lord will not let them suffer unduly long (cf. Psa 30:6–7; 90:14). His acts of unfailing love are renewed each morning (cf. Lam 3:22–23)."[5]
Psalm 46:8-11
     The psalmist calls for God’s people to set their minds on the Lord, saying, “Come, behold the works of the LORD, Who has wrought desolations in the earth” (Psa 46:8). Operating from divine viewpoint allows God’s people to see His work in the earth and in their lives. And what events is the psalmist describing? Specifically, that “He makes wars to cease to the end of the earth; He breaks the bow and cuts the spear in two; He burns the chariots with fire” (Psa 46:9). That God makes wars to cease, not just in Israel, but “to the end of the earth”, connotes the Messianic age that will come when Jesus returns at His second coming (Rev 19:11-21), putting down rebellion and establishing His kingdom on earth (Rev 20:1-6), which kingdom will be global in nature (Isa 2:4). The reference to the bow and the spear is a synecdoche in which the parts are used to represent the whole (i.e., all the instruments of war). Furthermore, the chariots were the tanks of the ancient world and represented a nation’s military force at its greatest. But these He burns with fire, destroying and rendering them useless.
     God, who will bring all wars to an end, says, “Cease striving and know that I am God; I will be exalted among the nations, I will be exalted in the earth” (Psa 46:10). The word cease translates the Hebrew verb רָפָה raphah, which means to “let alone, do nothing, be quiet.”[6] And the form of the verb is causative (hiphil), which means those who are acting must relax their efforts. But to whom is the psalmist directing the command to cease? According to Allen Ross, the directive primarily speaks to the Gentile nations of the world, who are “exhorted to stop all their tumult and recognize that God is sovereign, and that only his authority and words matter.”[7] Derek Kidner agrees, saying, “the injunction Be still … is not in the first place comfort for the harassed but a rebuke to a restless and turbulent world.”[8] And Tremper Longman states, “In verse 10, the poet quotes God, who asserts his sovereignty not only over Israel, but over all the nations of the earth. He commands that their uproar be silenced and that they all recognize that he is God.”[9] Though God is speaking to the hostile Gentile nations of the world, which are under His sovereign control (Psa 135:6; Dan 2:21; 4:35), the song itself was to be sung by His people, which would instill confidence in God and courage toward the circumstances of life. They were, like all God’s people, to live by faith (Heb 10:38; 11:6). The chief end of history will be to God’s glory, for He will make it so. What He promises, He will bring to pass (Isa 46:9-11). His people need only watch and wait for the Lord to act as He promises.
     The psalmist closes out his song with the repeated refrain, “The LORD of hosts is with us; the God of Jacob is our stronghold. Selah” (Psa 46:11). Here is a refrain to be heard over and over again, for it seats into the hearers consciousness the greatness of God who is with them. God is their stronghold in times of trouble, and by faith they trust Him and His promises and find rest for their souls. God will be exalted in all the earth. His Word declares it. The challenge for the hearers is to live by faith and not feelings, and to look to God more than to themselves or their circumstances.
Conclusion
     Psalm 46 is about trusting God despite any difficulties that may arise. Whether in natural disaster or national crisis, God is always a refuge and strength for His people, and in His presence and promises they find rest for their souls. Allen Ross states, “In this psalm the believers are strong, being filled with confidence in the presence of the living God. And today the more that believers focus on the power of God, the presence of God, and the promises of God, the more they will find comfort and confidence to deal with the tragedies and troubles of the world.”[10]
Present Application
     God continues to be a refuge and strength for His people during times of disaster or crisis. Though adversity is inevitable, the stress in our souls is optional. As God’s people, our mental stability is largely predicated on the biblical content and continuity of our thinking. When we learn to take in God’s Word on a regular basis, it creates a bank of theological information in our souls that we can draw upon when facing difficult times. But to benefit from God’s promises, we must take our thoughts captive so that His Word flows in the stream of our consciousness without disruption (2 Cor 10:5). If we fail to live by faith, then our knowledge of God and His promises are merely academic, and we forfeit the confidence that can be ours in troubling times. Faith in God and His promises means no fear; at least none that rises to such a level as to overwhelm the soul and create psychological and emotional instability.
     Biblically, we know God permits us to be tested by difficulties. It is His will that we be in this hostile world (John 17:15), that we learn His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), live by faith (2 Cor 5:7; Heb 10:38; 11:6), advance to spiritual maturity (1 Cor 14:20; Eph 4:11-13; Heb 6:1), and serve as lights to others (Eph 5:8-10). We also know the nations of the world are currently under Satan’s control (John 12:31; 14:30; 16:11), who operates by deception (Rev 12:9; 20:3, 8), that he might weaken them (Isa 14:12). And God permits this for a time. But a day is coming when the sovereign Lord of all the earth will silence the nations, quieting their hostilities, and will bring all wars to an end (Isa 2:4). At that time, our glorious King, the Lord Jesus, will execute His righteous reign on earth for a thousand years (Rev 20:4-6), and afterwards, will hand the kingdom over to the Father (1 Cor 15:24). As Christians living in this fallen world, we are to walk by faith, and are constantly “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). Come Lord Jesus! We are ready for Your reign.
 
 
 
[1] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 85.
[2] Peter C. Craigie, Psalms 1–50, vol. 19, Word Biblical Commentary (Dallas: Word, Incorporated, 1983), 342.
[3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1053.
[4] Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 204.
[5] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms (Revised Edition), ed. Tremper Longman III and David E. Garland, vol. 5 (Grand Rapids, MI: Zondervan, 2008), 405–406.
[6] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 952.
[7] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, 98.
[8] Derek Kidner, Psalms 1–72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 194.
[9] Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries, 205–206.
[10] Allen P. Ross, A Commentary on the Psalms, vol. 2, 101.

The Manifold Grace of God

Introduction to Grace
     Grace is unmerited favor. It is the kindness one person grants to another who does not deserve it. Grace (χάρις charis) refers to “a beneficent disposition toward someone, favor, grace, gracious care/help, [or] goodwill.”[1] This definition speaks of the attitude of one who is characterized by grace. A gracious act is “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.”[2] Others may not understand or accept what is offered by grace, but this is not for want of attitude and action on the part of the giver, where the benefactor freely confers a blessing upon another and the kindness shown finds its source in the bounty and free-heartedness of the giver. Once grace is received, it can, in turn, lead to gracious acts to others (Matt 5:43-45; Luke 6:32-36). In this way, grace leads to grace.
The Need for Grace
     Everyone needs God’s grace, because we are all born in sin. We are sinners in three ways: 1) we are sinners by imputation of Adam’s original sin (Rom 5:12-21), 2) we are sinners by nature (Psa 51:5; Rom 7:19-21; Eph 2:3), and 3) we are sinners by choice (1 Ki 8:46; Rom 3:9-18). Adam’s sin the Garden of Eden is the first and greatest of them all. Because of Adam’s rebellion against God, sin and death entered the human race and spread throughout the universe (Rom 8:20-22). Paul wrote, “Therefore, just as through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned [when Adam sinned]” (Rom 5:12), for “through one transgression [of Adam] there resulted condemnation to all men” (Rom 5:19a), and “by a man [Adam] came death, by a man [Jesus] also came the resurrection of the dead. For as in Adam all die, so also in Christ all [who believe in Him] will be made alive” (1 Cor 15:21-22). All of Adam’s descendants are born into this world spiritually dead in “trespasses and sins” (Eph 2:1), and are by nature “children of wrath” (Eph 2:3), “separate from Christ…having no hope and without God in the world” (Eph 2:12), “alienated” from God (Col 1:21), helpless, ungodly, sinners, and enemies (Rom 5:6-10). From a biblical perspective, we are all born totally depraved. According to Lewis Chafer, “Theologians employ also the phrase total depravity, which does not mean that there is nothing good in any unregenerate person as seen by himself or by other people; it means that there is nothing in fallen man which God can find pleasure in or accept.”[3]Total depravity means we are helpless to save ourselves.
Grace & Judgment
     God’s grace does not ignore righteousness or judgment. God is righteous and He must condemn sin. He can either condemn sin in the sinner, or in a substitute. According to Merrill F. Unger, “since God is holy and righteous, and sin is a complete offense to Him, His love or His mercy cannot operate in grace until there is provided a sufficient satisfaction for sin. This satisfaction makes possible the exercise of God’s grace.”[4] Christ is our substitute. He bore the penalty of all our sins and satisfied every righteous demand of the Father, for “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom 3:24-25; 1 John 4:10). God’s grace follows from His judgment. According to Lewis Chafer, “grace is what God may be free to do and indeed what He does accordingly for the lost after Christ has died on behalf of them.”[5] God’s love for sinners moved Him to provide a solution to the problem of sin, and that solution is Christ who died in our place. Once we have trusted in Christ for salvation—and trusted in Him alone—God is then free to bestow on us forgiveness and eternal life, as well as numerous other blessings that are beyond our imagination to grasp. For those who reject God’s salvation by grace, they are left to trust in themselves and their own good works to gain entrance into heaven, and this will fail miserably for those who choose this course. In the end, these will be judged by their works, and because those works never measure up to God’s perfect righteousness, they will be cast in the Lake of Fire forever (Rev 20:11-15).
Common Grace & Special Grace
     There is a common grace God extends to everyone, whether they are good or evil, and this does not depend on their understanding or attitude toward God or others. God simply extends grace to all, and all receive it. Jesus said of the Father, “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). In these passages, God’s grace is freely given to all, and this because He is gracious by nature.
     However, there is special grace given to those who will welcome it. Special grace refers to those blessings that God freely confers upon those who, in humility, turn to Him a time of need. First, there is saving grace that God provides for the lost sinner who turns to Christ in faith alone (Eph 2:8-9). Second, there is a growing grace for the humble believer who studies and lives God’s Word (2 Pet 3:18). Third, there is a grace God gives—a divine enablement—to help a believer cope with some life stress (2 Cor 12:7-10). Humility and positive volition are necessary requisites for those who would receive God’s special grace, For “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5; cf. Jam 4:6).
Saving Grace
     God’s grace is never cheap. Our salvation is very costly. Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. He is righteous. I am a sinner. He paid my sin debt in full. There’s nothing for me to add to what He accomplished. The sole condition of salvation is to believe in Christ as my Savior. He died for me, was buried, and rose again on the third day (1 Cor 15:3-4), and we know “that Christ, having been raised from the dead, is never to die again” (Rom 6:9). Salvation is not Jesus plus me. It’s Jesus alone. He saves. My contribution to the cross was sin and death, as Jesus took my sin upon Himself and died in my place. Peter wrote, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). We are brought to God solely by the death of Christ. Salvation is never what I do for God; rather, it’s what He’s done for us through the cross of Christ. All of this consistent with the character of God, for He is gracious by nature. Scripture reveals, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). The kindness shown is rooted in the goodness and open-handedness of the giver. Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
     Good works have no saving merit before God (Isa 64:6; Rom 3:28; 4:1-5; Gal 2:16, 21; Eph 2:8-9; Tit 3:5; cf. Phil 3:4-9). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35; John 1:1, 14), lived a perfectly righteous life (Matt 5:17), was always pleasing to the Father (John 8:29), and willingly died in our place and bore the punishment for our sins. Jesus lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and He died for us on the cross and paid the penalty for all our sins (Isa 53:1-12; Mark 10:45; Rom 5:6-10; 1 Pet 3:18; 1 John 2:2).
     Jesus died once for all sin. And His sacrifice on the cross was a substitutionary death in which He paid the penalty for all our sins. Unlike the Old Testament animal sacrifices “which can never take away sins” (Heb 10:11), Jesus “offered one sacrifice for sins for all time” (Heb 10:12). This means there is nothing more to be offered for our salvation, for “by one offering He has perfected for all time those who are sanctified” (Heb 10:14). Jesus’ atoning death on the cross was a one and done event. After Jesus paid the penalty for our sins, He said, “It is finished!” (John 19:30). The phrase it is finished translates the Greek word τετέλεσται tetelestai, which is a perfect passive indicative of the Greek verb τελέω teleo, which means “to complete an activity or process, bring to an end, finish, complete.”[6] According to Edwin Blum, “Papyri receipts for taxes have been recovered with the word tetelestai written across them, meaning ‘paid in full.’”[7] It means whatever debt we owed to God has been paid in full, and there’s no further payment required. This is why salvation is never by our good works (Rom 3:28; Gal 2:16, 21; Eph 2:8-9; Tit 3:5). Good works in the life of the Christian should follow salvation (Eph 2:10; Gal 6:9-10), but they are never the condition of it! When we trust in Christ as our Savior, we accept His payment for our sin-debt. He gets all the glory and we get all the benefit. And “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).
     In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; 20:30-31; Acts 4:12; 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.
Christians are to Model Grace
     As Christians, we display common grace to everyone and special grace to believers. Concerning unbelievers, Jesus told His disciples, “love your enemies and pray for those who persecute you” (Matt 5:44). This is done by grace, for the enemy does not deserve the love extended to them. When believers show this kind of gracious love, we are acting like our Father in heaven, for He is unconditionally good to everyone (Matt 5:45). Paul communicated both common and special in his letter to the Galatians where he wrote, “So then, while we have opportunity, let us do good to all people [common grace], and especially to those who are of the household of the faith [special grace]” (Gal 6:10). And, as Christians, our speech should be characterized by grace. Paul wrote, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col 4:6). This means our speech should be biblically attractive to others, especially those who are positive to God.
Why Believers Show No Grace
     One would think that grace would flow from grace. That is, those who are shown grace by God would show grace and mercy to others. Paradoxically, this is not always the case. I am amazed at Christians who welcome God’s grace, but show no grace to others. Many are mean-spirited, condescending, harsh, unforgiving, and speak with a critical spirit. This is contrary to the character of God and the teaching of Scripture. When it comes to our sin and unworthiness, the truth of Scripture is, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). God has not treated us as we deserve. In fact, He treats us much better than we deserve; but again, that’s grace. The Lord is a God who loves, forgives, and shows great compassion toward the undeserving and has done so toward us. Yet some believers refuse to give grace to others, who are themselves undeserving. Jonah, for example, was a prophet of God who became angry when the Lord showed grace to Israel’s enemy, the Ninevites, and withheld judgment when they humbled themselves and repented of their sin (Jonah 3:1-10). Jonah became angry at God’s display of grace, saying, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). The contradiction is that Jonah personally enjoyed God’s grace, but then selfishly wanted God to withhold it from others. I also think of the story Jesus told about a servant who owed a great debt, and when the man could not pay, he pleaded with his master, who felt compassion and graciously forgave his debt (Matt. 18:23-27). However, the man who had received forgiveness from his superior, later refused to forgive another man who owed him a very small amount (Matt. 18:28-30). The man who was shown grace refused to show grace to others, and the Lord called him “wicked” (Matt 18:32). I’ve often pondered why some, who rejoice in God’s grace, refuse to show grace to others. I think there are several reasons.
Ignorance of God and His Word. Some believers fail to understand grace as a characteristic of God (Ex 34:6; Psa 86:15; Prov 3:34; John 1:14; Eph 1:6; Heb 4:16; 10:29; 1 Pet 5:10), and that He directs His people to be gracious and loving to others (Matt 5:44-45; Luke 6:27-28; Col 4:6). Grace is not automatic in the Christian life. It must be learned and actively applied. As believers learn about God’s grace, they can then actively share it with others.
A legalistic mindset. Legalism is the belief that one can earn God’s favor through religious practices and good works. This mindset prevents people from experiencing God’s grace because they don’t think they need it. Why would they? Their religious lives and good works lead them to think they’ve earned God’s favor. But this has consequences in relationships with other people. If we earn God’s favor, then naturally we’ll only show favor to those we feel have earned it too.
A judgmental spirit. It seems as though some people come out of the womb with a judge’s gavel in their hand. These stand in the place of God rendering judgment on others according to their own arbitrary standards and expectations. Often this judgmental spirit takes the form of gossip, maligning, and badmouthing others. Such a critical spirit lacks the capacity to show grace because everyone is guilty, and some more than others. In some ways, running others down is a subtle form of self-praise.
Arrogance. Arrogant people don’t show grace. In fact, they lack the capacity because they’re so self-absorbed, consumed with thinking about themselves and their own life, they have no room in their thinking and speech to show grace to others. I’ve heard it said that “arrogant people never see their own faults, only the faults of others,” and I think there’s merit to the statement.
Refusing to forgive. An unforgiving spirit makes it difficult to show grace. Forgiveness means we release someone from an offense or debt they owe us (or a debt we think they owe us). Forgiveness releases them from paying the penalty for their crime (real or imagined). Forgiveness does not mean continuing to tolerate abuse (physical, mental, sexual, etc.), but it means we continue to seek God’s best in their life by prayer and biblical discussion. By refusing to forgive, we end up harboring hatred, and there’s no room for grace in a hate-filled heart.
     How do we overcome these obstacles to grace? First, it starts with knowing what the Bible teaches about the gracious character of God. We cannot live what we do not know, and knowledge of God’s character and Word necessarily precedes living His will. We show grace only as we learn and experience it ourselves. Second, we must learn to see everyone from the biblical perspective, as undeserving of God’s grace and love. Then, with eyes open, we choose to love the unlovely and show them grace. We treat them better than they deserve. We seek God’s best in their lives. Third, learn to discipline the mind and will daily to think and act in grace. As we encounter unpleasant people, or those who have hurt us (i.e., family, friends, co-workers, etc.), we can consciously extend grace to them by showing love, kindness and mercy. Fourth, be ready to be hurt. Showing grace can be very difficult because it places us in a vulnerable spot where we may be hurt, sometimes on an ongoing basis. By faith we’re okay with absorbing the pain others inflict, much like our Lord (1 Pet 2:21-24). We know God is with us, to shield and sustain us as we do His will (Psa 18:30; 55:22; Isa 41:10; Phil 4:6-7; Heb 4:16). Since we’ve tasted of the grace of God, let us also be gracious to others.
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1079.
[2] Ibid., 1079.
[3] Lewis Sperry Chafer, Systematic Theology (Grand Rapids, MI: Kregel Publications, 1993), 118–119.
[4] Merrill F. Unger et al., “Grace” in The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 504.
[5] Lewis Sperry Chafer, Systematic Theology, vol 7, 178.
[6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 997.
[7] Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 340.

Jeremiah 51:34-64 - God’s Judgment Upon Babylon

Jeremiah 51:34-64
Dr. Steven R. Cook
Introduction
     In Jeremiah 51:34-58, God continued to pronounce His judgment on Babylon. And in Jeremiah 51:59-64, Jeremiah directed Seraiah, an officer of the king, to perform a symbolic act that pictured Babylon’s destruction. Throughout this section we are reminded that God is sovereign over the nations of the world, and that He, as the primary agent of Babylon’s doom, would judge them by means of secondary agents He directed to do His will (Jer 51:1-2, 6, 11, 20-24, 29, 44, 47, 52-53, 55-56). The person operating from divine viewpoint is able to interpret God’s sovereign hand working providentially through secondary forces to accomplish His will.
Observations
     Jeremiah opens this section with a continuation of God’s judgment on Babylon. God’s prophet, speaking from the viewpoint of the oppressed Judahites, states, “Nebuchadnezzar king of Babylon has devoured me and crushed me, he has set me down like an empty vessel; he has swallowed me like a monster, he has filled his stomach with my delicacies; he has washed me away” (Jer 51:34). The picture is that of a monster who, driven by an irrational and violent hunger, consumed Judah and filled his belly with their delicacies. Judah, feeling unjustly mistreated, cries out to the Lord to render justice upon Babylon, saying, “May the violence done to me and to my flesh be upon Babylon,’ the inhabitant of Zion will say; and, ‘May my blood be upon the inhabitants of Chaldea,’ Jerusalem will say” (Jer 51:35). J.A. Thompson states:
"Nebuchadnezzar is compared with a gluttonous man devouring Jerusalem and setting her aside as one does an empty vessel whose contents have been quaffed. In a more vigorous figure still, Nebuchadnezzar is compared to a monster gulping down food, filling its belly with food that delights it and then vomiting it up. Such gluttony left torn flesh and spilt blood behind. For such unspeakable viciousness Jerusalem calls for vengeance upon her captors."[1]
Jeremiah then provides the Lord’s answer as follows:
"Therefore, thus says the LORD, “Behold, I am going to plead your case and exact full vengeance for you; and I will dry up her sea and make her fountain dry. 37 “Babylon will become a heap of ruins, a haunt of jackals, an object of horror and hissing, without inhabitants. 38 “They will roar together like young lions, they will growl like lions’ cubs. 39 “When they become heated up, I will serve them their banquet and make them drunk, that they may become jubilant and may sleep a perpetual sleep and not wake up,” declares the LORD. 40 “I will bring them down like lambs to the slaughter, like rams together with male goats (Jer 51:36-40)
     God’s language is that of a courtroom, in which He pleads Judah’s case (רִיב rib) for them. Though the Babylonians had gloated over Judah like lions who had roared over their fallen prey, God would render judgment for their pride. God Himself would give them a feast, and after their celebration, He would make them drunk with His wrath, and they would be destroyed and sleep forever. Though Babylon saw themselves as ravenous lions, God likened them to helpless lambs that are led to slaughter. It would be decades later, during the reign of Belshazzar, that Babylon would fall in a single night (Daniel 5:24-31). Continuing the image of judgment, the Lord declares:
"How Sheshak has been captured, and the praise of the whole earth been seized! How Babylon has become an object of horror among the nations! 42 The sea has come up over Babylon; she has been engulfed with its tumultuous waves. 43 Her cities have become an object of horror, a parched land and a desert, a land in which no man lives and through which no son of man passes. 44 I will punish Bel in Babylon, and I will make what he has swallowed come out of his mouth; and the nations will no longer stream to him. Even the wall of Babylon has fallen down!" (Jer 51:41-44)
     The name Sheshak is likely a codename for Babylon (an atbash), which is perhaps used here for poetic variation in the judgment. The sea that engulfs Babylon is a reference to her enemies that God would raise up to wash over her until she was destroyed. Bel was one of the chief deities in the Babylonian religion, and here God reveals the futility of trusting in a dumb idol. Babylon, though pictured as a monster that consumes others, would eventually vomit what it had consumed. God even makes a point that Babylon’s walls, which were thought to be impenetrable, would be torn down in judgment. Concerning Babylon’s walls, F.B. Huey states:
"Babylon was renowned for its god Bel (see 50:2) and the walls that surrounded the city (see 50:15; 51:58). The outer wall was twelve feet thick, and the inner wall was twenty-one feet thick with twenty-three feet separating them. Towers were located on the walls at intervals of sixty feet. There was a ditch outside the wall that was filled with water. Both these symbols of Babylon’s security would be destroyed. The defeat of a god in the ANE was tantamount to the nation’s defeat. Bel would be forced to give up the wealth of nations he had taken. This was the same god the Babylonians had credited for the Lord’s defeat in Jerusalem in 587. Now the Lord would show his superiority over Bel by bringing his people back to their land. The Lord had not been defeated by Bel; rather, he had used the Babylonians to punish his people. Babylon’s glory days were ending. Nations would no longer stream to it (cf. Isa 2:2; Zech 14:16; Rev 21:24)."[2]
Then, speaking of Israel’s future release from Babylon, the Lord said:
"Come forth from her midst, My people, and each of you save yourselves from the fierce anger of the LORD. 46 Now so that your heart does not grow faint, and you are not afraid at the report that will be heard in the land—for the report will come one year, and after that another report in another year, and violence will be in the land with ruler against ruler— 47 Therefore behold, days are coming when I will punish the idols of Babylon; and her whole land will be put to shame and all her slain will fall in her midst. 48 Then heaven and earth and all that is in them will shout for joy over Babylon, for the destroyers will come to her from the north, declares the LORD." (Jer 51:45-48)
     After Nebuchadnezzar’s death, Babylon became politically corrupt and unstable. According to Huey, “Babylon did not remain a stable empire after Nebuchadnezzar’s death. His successor, Amel-Marduk, was assassinated in 560 by his brother-in-law Neriglissar (560–556). His successor, Labashi-Marduk, ruled only a few months until replaced by Nabonidus (556–539).”[3]Babylon became internally weak before it was destroyed by external forces whom God raised up against the nation which had become arrogant and trusted in its idols. The expression days are coming reveal God’s pending judgment on Babylon and the rejoicing of many who will celebrate its destruction.
     God would do His part to bring Babylon down, but He also called on His people to do their part by fleeing the city. The Lord said, “Indeed Babylon is to fall for the slain of Israel, as also for Babylon the slain of all the earth have fallen. 50 You who have escaped the sword, depart! Do not stay! Remember the LORD from afar, and let Jerusalem come to your mind” (Jer 51:49-50). The Lord’s directive for His people to remember (זָכַר zakar) meant it was their responsibility to keep His Word in their minds and to act on it when the time of His wrath came. Only those believers who knew His promises and directives could properly understand their times and respond in faith as the Lord instructed.
     Strong faith would be needed by Israelites in captivity, for their world had been turned upside down by the Babylonian destruction of Judah and the invasion of Gentiles into the temple. Jeremiah provided a glimpse into the minds of Jewish captives, who were saying, “We are ashamed because we have heard reproach; disgrace has covered our faces, for aliens have entered the holy places of the LORD’S house” (Jer 51:51). To answer their shame and concerns, the Lord said, “Therefore behold, the days are coming,’ declares the LORD, ‘When I will punish her idols, and the mortally wounded will groan throughout her land. 53 Though Babylon should ascend to the heavens, and though she should fortify her lofty stronghold, from Me destroyers will come to her,’ declares the LORD’” (Jer 51:52-53). Again, we see God as the primary agent who would bring about Babylon’s destruction by means of secondary forces He would raise up against them. Though Babylon had built great towers for personal protection, these would be smashed and torn down in divine judgment. Jeremiah continued his prophetic announcement, saying, “The sound of an outcry from Babylon, and of great destruction from the land of the Chaldeans! 55 For the LORD is going to destroy Babylon, and He will make her loud noise vanish from her. And their waves will roar like many waters; the tumult of their voices sounds forth” (Jer 51:54-55). Here is lex talionis, in which Babylon would receive the same punishment they’d inflicted on others. Gentile nations would come from the north and crash over Babylon like destructive oceanic waves. J. A. Thompson states:
"The sound of cries for help and a mighty crash in Babylon announce the end. Yahweh himself is the wrecker who silences (lit. “destroys violently”) its clamorous din (lit “mighty voice”). But in fact, it is the enemy from the north who comes with his invading army which is likened to the sea rolling over Babylon with a mighty roar…So tremendous will be the onslaught of the foe that it can best be likened to the release of the chaotic waters of the primeval ocean."[4]
And Babylon’s efforts to defend herself would prove futile in the face of God’s judgment. God had already spoken about repaying Babylon for her sins (Jer 51:6, 11, 22, 36), and He repeated it again in the following verses, saying:
"For the destroyer is coming against her, against Babylon, and her mighty men will be captured, their bows are shattered; for the LORD is a God of recompense, He will fully repay. 57 “I will make her princes and her wise men drunk, her governors, her prefects and her mighty men, that they may sleep a perpetual sleep and not wake up,” declares the King, whose name is the LORD of hosts. 58 Thus says the LORD of hosts, “The broad wall of Babylon will be completely razed and her high gates will be set on fire; so the peoples will toil for nothing, and the nations become exhausted only for fire.” (Jer 51:56-58)
     Babylon was known for overcoming its enemy’s forces and fortifications. But when God’s wrath came upon them, their own forces and fortifications would prove ineffective, as God would fully repay them for their prideful atrocities against others. Babylon’s leadership—princes, wise men, governors, prefects, and mighty men—would all face death by the Lord’s hand. And the city which the Babylonians thought was impenetrable, would be completely razed to the ground.
Jeremiah 51:59-64: A Symbolic Act of Babylon’s Destruction
After Jeremiah’s prophetic pronouncement of future judgment on Babylon, he instructed a friend to perform a symbolic act that would provide a visual for what God would bring about.
"The message which Jeremiah the prophet commanded Seraiah the son of Neriah, the grandson of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. (Now Seraiah was quartermaster.) 60 So Jeremiah wrote in a single scroll all the calamity which would come upon Babylon, that is, all these words which have been written concerning Babylon." (Jer 51:59-60)
     The preceding message was recorded and sent to Babylon by means of a Jewish official who traveled with King Zedekiah in the fourth year of his reign (ca. 594/593 B.C.). The written message likely contained Jeremiah chapters 50-51, which spoke of God’s judgment on Babylon. According to Constable, “The following message was one that Jeremiah gave to Seraiah the son of Neriah when he accompanied King Zedekiah on a visit to Babylon in 593 B.C. Seraiah was Baruch’s brother (cf. 32:12). The title he held, quartermaster, probably describes the official responsible for providing quarters for the king and his companions overnight as they traveled.”[5] In the closing verses of this chapter we read about Jeremiah’s instruction to Seraiah.
Then Jeremiah said to Seraiah, “As soon as you come to Babylon, then see that you read all these words aloud, 62 and say, ‘You, O LORD, have promised concerning this place to cut it off, so that there will be nothing dwelling in it, whether man or beast, but it will be a perpetual desolation.’ 63 And as soon as you finish reading this scroll, you will tie a stone to it and throw it into the middle of the Euphrates, 64 and say, ‘Just so shall Babylon sink down and not rise again because of the calamity that I am going to bring upon her; and they will become exhausted.’ Thus far are the words of Jeremiah. (Jer 51:61-64)
     Babylon’s fate had been written by Jeremiah on a scroll, which he gave to Seraiah with the instructions to carry it to Babylon and read it aloud. Though the text does not say, it was most likely read to the Jewish captives to provide divine viewpoint concerning Babylon’s future judgment and desolation. Then, after reading the scroll, Seraiah was to tie it to a stone and hurl it into the Euphrates River. Afterwards, Seraiah was to make the pronouncement that just as the scroll tied to the stone sunk to the bottom of the Euphrates River, so God was going to bring down Babylon in judgment.
Theological Gleanings
     Throughout Scripture we are reminded that God is sovereign over His creation and that He “works all things after the counsel of His will” (Eph 1:11). That He declares “the end from the beginning, and from ancient times things which have not been done, saying, ‘My purpose will be established, and I will accomplish all My good pleasure’” (Isa 46:10). God controls the offices of human rulers, for “It is He who changes the times and the seasons; He removes kings and establishes kings” (Dan 2:21a), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17b). When necessary, God controls the rulers of the world to accomplish His purposes (Prov 21:1; Ezra 1:1; Rev 17:12-13, 17). Sometimes He raises up rulers to judge His people (Isa 3:4-5; Jer 25:8-9), and sometimes to rescue them (Judg 3:9, 15). The believer who operates from divine viewpoint is able to interpret God’s sovereign hand working providentially through secondary forces to accomplish His will.
 
 
[1] J. A. Thompson, The Book of Jeremiah, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1980), 762.
[2] F. B. Huey, Jeremiah, Lamentations, vol. 16, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 427.
[3] Ibid., 428.
[4] J. A. Thompson, The Book of Jeremiah, 769.
[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Je 51:59.

The Basics of Prayer

"Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving." (Col 4:2)
     God communicates with us through His written Word, and we communicate with Him through our prayers. When we pray, it immediately connects us with God, allowing us to confess our sin, express thankfulness, intercede for others, or request something for ourselves. Prayer is motivated by different causes and takes different forms. The most common words in the Bible translated prayer are תְּפִלָּה tephillah (Job 16:17; Psa 65:2) and προσευχή proseuche (Luke 19:46; Acts 12:5), which simply speak of the act of prayer.[1] According to Unger, “Prayer is the expression of man’s dependence upon God for all things. What habitual reverence is to praise, the habitual sense of dependence is to prayer.”[2] And according to Liefeld, prayer is “communion with God, usually comprising petition, adoration, praise, confession, and thanksgiving. The ultimate object of prayer in both OT and NT is not merely the good of the petitioner but the honor of God’s name.”[3]
     There is no inherent power in prayer to change things. Biblically, the power lies in the One who answers the prayer, and He alone reserves the right to change things if He wills. God answers prayer, but He does so according to His sovereign will (Psa 135:6; Dan 4:35; Isa 46:9-10). Sometimes He says yes, sometimes no, and sometimes wait. It is good to remember that a prayer delayed is not necessarily a prayer denied. Sometimes we just need patience.
     Some of the different types of prayer found in Scripture include: request for supply (Psa 116:1-2; Phil 4:6; Eph 6:18), thanksgiving (John 11:41; Col 4:2; Phil 4:6), submission (Luke 22:41-42), and intercession (Acts 12:1-5; Eph 6:18-19). The best prayers seek to glorify God above all else (John 14:13).[4] The Old Testament mentions imprecatory prayers, where Israelite believers prayed for God to destroy their enemies (Psa 58:6-8; 69:23-28). Imprecatory prayers were valid under the Mosaic Law where obedient Israelites could expect God to dispense justice on their enemies (Deut 28:7). Imprecatory prayers are not valid for Christians because we are not under the Mosaic Law (Rom 6:14). We are commanded to pray for our enemies that God will bless them (Matt 5:44-45; Luke 6:28, 35; cf. Rom 12:17-21; 1 Th 5:15; 1 Pet 3:9). If God dispenses judgment upon our enemies, He will do so at His discretion and not ours (Rom 12:17-19; 2 Th 1:6).
     Prayer should be ongoing. Jesus taught His disciples “that at all times they ought to pray and not to lose heart” (Luke 18:1). As Christians, we are to “pray without ceasing” (1 Th 5:17). This means our prayer life should never end, but should be ongoing, day by day, moment by moment. Life can be stressful, but we are to “be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil 4:6). As Christians, we are to “draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16).
     Most often prayer is an appeal to God to change a difficult or helpless situation. Sometimes God changes our situations as we request (i.e., concerning employment, health, finances, family matters, etc.), and sometimes He leaves the difficult situation and seeks to change our attitude. When God does not remove a difficult situation as we request, then He intends for us to deal with it by faith (Jam 1:2-4). God uses difficult situations to remove pride (Dan 4:37; 2 Cor 12:7-10), and to develop our Christian character (Rom 5:3-5). It’s almost always the case that we prefer God change our circumstances rather than our attitude; and yet, it seems both biblically and experientially that God prefers to do the opposite. Though the Lord is concerned about our difficult situations, He’s more concerned with developing our Christian character than relieving our discomfort. However God chooses to answer, He has His reasons and they always glorify Him. A challenge for us is to trust that His plan is better than ours, wherever it happens to lead us, or however difficult the journey becomes.
     Prayer is for believers, for one can address God as Father only as a member of the family of God (John 1:12; Gal 3:26). The general agreement among theologians is that God does not hear the prayers of unbelievers, for they are not God’s children but belong to Satan. Jesus said of unbelieving Jews, “You are of your father the devil” (John 8:44). Logically, we cannot call God our Father if He is not.[5]
     Jesus prayed often, both publicly and privately (Matt 11:25-26; 14:23; 19:13; 26:36; Mark 6:46; Luke 5:16; 6:12; 9:28; 10:21; 22:41-42; John 11:41-42; 12:27-28; 17:1-26), and His prayer life was so noticeable, that His disciples asked Him to teach them to pray (Luke 11:1-4; cf. Matt 6:9-13). For the Christian, prayer should be directed to God the Father (Matt 6:6; Luke 11:2; Eph 5:20; 1 Pet 1:17),[6]in the name of Jesus (John 14:13; 15:16), and in the Holy Spirit (Eph 6:18; Jude 1:20). Praying in the name of Jesus is not a magic formula that makes our prayers acceptable to God; rather, it means our request is consistent with Jesus’ character and will (1 John 5:14-15). Praying in the Spirit means we pray as the Spirit leads according to Scripture.[7] According to Ryrie, “Though we may address any Person of the Trinity, ordinarily, according to the biblical precedent, we address the Father in the name of Christ as the Spirit directs us (John 14:14; Eph. 1:6; 2:18; 6:18).”[8] It is interesting to note that both God the Holy Spirit and God the Son offer intercessory prayers for us to God the Father (Rom 8:26; Heb 7:24-25).
When God Does Not Hear Our Prayers
     There are some things in life that God conditions on prayer (Jam 4:2), but praying is no guarantee He’ll grant our request. Being a righteous God, He only hears the prayers of those who seek to know Him and do His will. The apostle Peter writes, “For the eyes of the Lord are upon the righteous and his ears are open to their prayer. But the Lord’s face is against those who do evil” (1 Pet 3:12). The apostle John writes, “This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him” (1 John 5:14-15).
     Biblically, there are several reasons why God does not answer the prayer of believers: lack of faith (Jam 1:5-8), worship of other gods (Jer 11:12-14), failure to take in Bible teaching (Prov 1:24-31; 28:9; Zech 7:11-13), selfishness (Jam 4:2-3), carnality (Psa 66:18; Mic 3:4; Isa 1:15; 59:1-3), lack of harmony in the home (1 Pet 3:7), pride and self-righteousness (Job 35:12-13), and lack of obedience (Deut 1:43-45; 1 John 3:22; 5:14). All of these failings can be corrected as the believer learns God’s Word and lives obediently by faith. Failure to learn God’s Word and/or apply it results in self-harm, much like a child who will not listen to her parents, but repeatedly keeps reaching for the hot flame because it’s pretty. God’s commands are designed to bring blessing, either by teaching us to avoid that which is harmful, or to pursue that which is helpful.
Summary
     Prayer is a blessing we enjoy as believers as we can come before God’s throne of grace and make requests (Heb 4:16). As Christians, we are to “pray at all times in the Spirit” (Eph 6:18), and to “pray without ceasing” (1 Th 5:17; cf. Luke 18:1; Rom 12:12; Col 4:2). As we advance toward spiritual maturity, God will occupy our thoughts in all matters, and prayer will come more and more naturally, and we will seek His interests above our own and pray according to His will.
 
 
 
 
 
 
[1] Other words include פָּלַל palal – to intervene as a mediator (Gen 20:7; Job 42:8), לַחַשׁ lachash – a whispering prayer (Isa 26:16; 29:4), שָׁאַל shaal – to ask, inquire (Isa 7:11; 45:11), עָתַר athar – a prayer related to sacrifice (Job 33:26), δέησις deesis – an urgent request (Eph 6:18), and ἔντευξις enteuxis – simple prayer, childlike prayer (1 Tim 2:1). The word αἰτέω aiteo is not translated as prayer, but is clearly used when making requests to God (Matt 7:7; John 14:13).
[2] Merrill Frederick Unger et al., “Prayer”, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).
[3] W. L. Liefeld, “Prayer,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 931.
[4] Moses provides a model prayer in Exodus 32:7-14 where he prayed on behalf of His people, Israel, that God would not pour out His wrath on them because of their idolatry (Ex 32:1-6). Moses’ prayer to God starts by identifying Israel as “Your people” whom He had rescued from Egyptian bondage (Ex 32:11). Israel was not just any people, but God’s chosen nation, who had already tasted of His great grace and compassion.[4] After citing God’s deliverance, Moses then argued with God to withhold His wrath for two reasons: First, if God destroyed Israel, then His reputation among the pagan nations would be tarnished (Ex 32:12). Moses sought to protect God’s reputation in the eyes of others, even unbelievers, and to uphold His glory. Second, if God destroyed Israel, He would be in violation of the promises He’d made to Israel’s forefathers, Abraham, Isaac, and Israel (Ex 32:13). Moses did not want others to see God as one who fails to keep His promises. Moses’ prayer was heard and God relented of the judgment He intended to bring on His people because of their sin (Ex 32:14).
[5] However, there does seem to be at least one occasion in which God heard the prayer of an unbeliever who was seeking Him for salvation (e.g., Acts 10:1-2, 30-31; 11:13-14). It could be that if an unbeliever seeks God for salvation, as Cornelius did, then His prayers for salvation are answered.
[6] Although there is at least one petition in the NT directed to Jesus (Acts 7:59-60).
[7] The Greek preposition ἐν can mean, “in” “by” or “with” the Spirit. Hoehner translates the prepositional phrase ἐν παντὶ καιρῷ ἐν πνεύματι as “at every opportunity or occasion in the Spirit” (Harold Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Mich.; Baker Academic, 2002, p. 856). Hoehner further states, “In the immediate context [of Eph 6:18], praying in the Spirit may well be connected to the sword of the Spirit. The sword of the Spirit is, on the one hand, God’s spoken word to put His enemies to flight and, on the other hand, the believer’s utterance to God in prayer in the power of the Holy Spirit to aid in the struggle against the evil powers” (p. 857).
[8] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 68.

Chasing After Donkeys - A Study of God’s Providence

     God’s providence refers to His wise and personal acts, whereby He creates and controls circumstances in order to direct history according to His predetermined plan, all for His glory and the benefit of His people. As Christians, we live in the flow of history, and are moved by the circumstances He controls, for the Lord “does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). Complete notes here: https://thinkingonscripture.com/wp-content/uploads/2022/07/Chasing-After-Donkeys.pdf 

Tares Among the Wheat - Part 1 - Introduction

In the Gospel of Matthew, Jesus explained the parable of the wheat and tares (Matt 13:36-44), describing a world that consists of believers and unbelievers who belong to two spiritual realms; the first to Christ and the second to Satan. In America, we see a rise in attacks on Christians and churches, the abortion of tens of millions of babies, rising national debt, lack of authority orientation, the spread of Socialistic and Communistic ideologies, civil unrest, the undermining of the family, and other problems. As Christians, we are not neutral and stand in opposition to Satan’s world-system. In this series of lessons, Dr. Cook addresses the reality of our current situation, and provides practical biblical solutions that Christians may use to live righteously in a fallen world. https://www.amazon.com/gp/product/B09WXT7NL3
 
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Suffering that Builds Christian Character

No one likes suffering, and generally, we try to avoid it. However, some suffering is unavoidable, as there are people and circumstances beyond our ability to influence. This is part of the human experience. But we are not neutral, and though suffering is inevitable, how we handle it is optional. If we greatly fear suffering, then we may be tempted to avoid it at all costs, and the weakening instinct of self-preservation might handicap us from maturing in life. God wants us to grow up and become mature Christians (1 Cor 14:20; Eph 4:11-14), and suffering is sometimes the vehicle He uses to help get us there. Complete article here: https://thinkingonscripture.com/2022/06/04/suffering-that-builds-christian-character/
 
Biblical Self-Talk: https://thinkingonscripture.com/2021/03/15/biblical-self-talk/
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God’s Imputed Righteousness

The word “imputation” itself is an accounting term used both in the Old Testament and the New Testament (Gen 15:6; Ps. 32:2; Rom 4:3-8; Gal 3:6). Moses wrote of Abraham, saying, “Then he believed in the LORD; and He reckoned [חָשַׁב chashab] it to him as righteousness” (Gen 15:6). David writes, “How blessed is he whose transgression is forgiven, whose sin is covered! How blessed is the man to whom the LORD does not impute [חָשַׁב chashab] iniquity, and in whose spirit there is no deceit” (Psa 32:1-2). See link for full article: https://thinkingonscripture.com/wp-content/uploads/2022/05/Gods-Imputed-Righteousness.pdf
 
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My Christian Identity and Calling

What I do as a Christian is based on my identity in Christ. The prepositional phrase, in Christ (ἐν Χριστῷ), is used 76 times in the New Testament to refer to the Christian’s new spiritual identity. Here is the full article: https://thinkingonscripture.com/2022/04/17/my-christian-identity-and-calling/
 
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The Good Man

     I have a friend who is a good man. Like all Christians, he knows the evil in his heart and agrees with the apostle Paul, who said, “evil is present in me, the one who wants to do good” (Rom 7:21). Evil is always present in the heart, even the heart of the Christian. Part of what makes him a good man is that he has the power to do evil, but he chooses not to act on it. Rather, he chooses to know the Lord and walk with him. It’s not a perfect walk. It never is. And daily confession of sin is a constant (1 John 1:9). But as Christian, he has a new nature too, one that wants to please the Lord, that “joyfully concurs with the law of God in the inner man” (Rom 7:22). The struggle is real and constant, and he daily chooses to pursue good. Again, he can and does sin, but he also humbles himself and, like all growing believers, comes before God’s “throne of grace” in order that he may “receive mercy and find grace to help in time of need” (Heb 4:16). Of course, what is written here applies to women (except for being a good husband, son, and father).
     Those who pursue good, and regularly do good, are good. Those who pursue evil, and regularly do evil, are evil. And the good are always good by choice and never by chance. Likewise, the evil are always evil by choice and never by chance. Solomon said, “A good man will obtain favor from the LORD, but He will condemn a man who devises evil” (Prov 12:2). The wicked are those who hate the Lord and devise evil against others, and they are always among us, like tares among the wheat. The wicked exploit the weak and kill the innocent. The Bible tells us “God is good” (Psa 73:1; cf. Psa 86:5). And the psalmist says of the Lord, “You are good and do good” (Psa 119:68). The Old Testament, in several places, mentions the “good man” (Heb. טוֹב tov; cf., Prov 13:22; 14:14; Eccl 9:2). Delitzsch states, “the good man is thus a man who acts according to the ruling motive of self-sacrificing love.”[1] And Waltke adds, “Whoever strives for wisdom through knowledge is a good person because he contributes to the community’s well-being out of his unfailing kindness. In the highest court of appeal, he obtains favor from the Lord, Who the source of all good (Mark 10:18; Gal 5:22; Jam 1:17).”[2] In another place the psalmist wrote, “Do good, O LORD, to those who are good and to those who are upright in their hearts” (Psa 125:4).
     Jesus said that good people will manifest what fills their heart, saying, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45; cf. Matt 12:35; Rom 5:7). There are good people. They choose what fills their heart, and they act accordingly.
     In the book of Acts, Luke tells us about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). When the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), it is said that “when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord” (Acts 11:23-24).
     Of some of the Christians living in Rome, the apostle Paul said, “I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another” (Rom 15:14). And to Christians living in Ephesus, he said, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord” (Eph 5:8-10).
     A good man, in the biblical sense, is a man who models his life after Christ. He is a Christian in the fullest sense of the word. He is, first and foremost, in a relationship with the Man, the Lord Jesus Christ, and has been born again into a new life (1 Pet 1:3). He puts on “a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12), and denies “ungodliness and worldly desires” and lives “sensibly, righteously and godly in the present age” (Tit 2:12). He continually studies Scripture in order to live God’s will (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), and strives toward spiritual maturity (2 Tim 3:16-17; Eph 4:11-16). He regards others as more important than himself and looks out for their interests (Phil 2:3-4). He is filled with the Spirit (Eph 5:18) and walks in the Spirit (Gal 5:16). He lives in fellowship with God (1 John 1:5-7), trusting Him to guide and sustain him in all things. His life is being transformed, to think and act less like the world (Rom 12:1-2), and to conform to the image of the One who saved him (Rom 8:29).  He does not love the world (1 John 2:15-17), but shows gracious love to his enemies who live in the world (Matt 5:43-45; Rom 12:19-21). He shows love within the body of Christ (1 Th 4:9; 1 John 3:23), and helps the needy, widows and orphans (Jam 1:27). As a son, he honors his father and mother (Eph 6:1-3), as a husband, he loves his wife as Christ loves the church, providing, protecting, and honoring her always (Eph 5:25; Col 3:19; 1 Pet 3:7), and as a father, he teaches his children the ways of the Lord (Eph 6:4; cf. Deut 6:5-7). These are not all the characteristics of the good Christian man, but they are among the most important. 
     We choose what enters our heart, and what fills the heart becomes manifest in the life, either as good or evil. Wisdom says, “Guard your heart with all diligence, for from it flow the springs of life” (Prov 4:23). As God’s people, let us always strive to be good and do good, that we may be called good, by the Lord and those who know Him.
Related Articles:
The Gospel Explained
The Woman of Excellence 
When God’s People Sin
The Worthless Person
The Sin that Leads to Death 
The Doctrine of Simultaneity 
My Christian Identity and Calling  
Walking with God 
The Christian with Integrity 
Advancing to Spiritual Maturity
Knowing and Doing the Will of God
The High Calling of God’s Servant
The Life of Faith
The Righteous Lifestyle of the Believer
A Role Model for Believers
 
[1] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 6 (Peabody, MA: Hendrickson, 1996), 182.
[2] Bruce K. Waltke, The Book of Proverbs, Chapters 1–15, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004), 520.

Biblical Encouragement - Part 2

As Christians, we are directed to “encourage one another and build up one another” (1 Th 5:11). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man’s heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it’s the overcoming of fear to do that which God says is right. Full notes here: https://thinkingonscripture.com/2022/05/15/encourage-fellow-christians/ 

Biblical Encouragement - Part 1

As Christians, we are directed to “encourage one another and build up one another” (1 Th 5:11). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man’s heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it’s the overcoming of fear to do that which God says is right. Full notes here: https://thinkingonscripture.com/2022/05/15/encourage-fellow-christians/ 

A Role Model for Believers

     There’s a wonderful passage in the book of Ezra that tells us something about this righteous man that God used to bless others. We learn, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). The Hebrew verb כּוּן kun, translated set, means “to prepare, make ready…to erect, set up…determine, to fix something.”[1] Other translations render the verb as determined (CSB), dedicated (NET), and devoted (NIV). This determination speaks of an inward decision by Ezra to do three things: 1) to study the law of the LORD, 2) to practice it, and 3) to teach it to others. Laney states, “The order is significant. A person cannot practice what he has not thoroughly studied; and he should not teach principles he has not carefully applied.”[2]
     As a priest, Ezra was modeling God’s intention for him, “For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts” (Mal 2:7). There is direct relevance for us as Christians, for Jesus “has made us to be a kingdom, to serve as priests to His God and Father” (Rev 1:6). Righteousness is a choice to learn God’s Word, to live God’s Word, and to instruct others to do the same.
     Learn God’s Word. First, “Ezra had set his heart to study the law of the LORD.” To study the law of the LORD is simply to study His written Word. This kind of devotion and study lasts a lifetime, for one cannot adequately grasp God’s Word in a few lessons. A devoted life of studying God’s Word was held by others in the Old Testament. David writes of the godly person, whose “delight is in the law of the LORD, and in His law, he meditates day and night” (Psa 1:2). And the benefit of such activity is that the dedicated person “will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). Another psalmist wrote, “O how I love Your law! It is my meditation all the day” (Psa 119:97). Paul told Timothy, “Study to shew yourself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15 KJV). A little further on in his letter, Paul said, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17).
     Live God’s Word. Second, Ezra sought “to practice” what he’d learned from God’s Word. There’s an axiom that we cannot live what we do not know, and learning God’s Word necessarily precedes living His will. Of course, it is possible to study God’s Word and never apply it. This is why James wrote, saying, “But prove yourselves doers of the word, and not merely hearers who delude themselves” (Jam 1:22). Biblical wisdom is the application of God’s Word to everyday life. Jesus communicated this, saying, “everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock” (Matt 7:24). Learning and doing. That’s the order. Warren Wiersbe writes, “If our knowledge of the truth doesn’t result in obedience, then we end up with a big head instead of a burning heart (1 Cor 8:1; Luke 24:32); and truth becomes a toy to play with, not a tool to build with. Instead of building our Christian character, we only deceive ourselves and try to deceive others (1 John 1:5–10).”[3]
     Share God’s Word. Ezra went a third step, as he sought “to teach” other believers how to live the truth of God’s Word. If the next generation of believers are to be effective, they need to know God’s Word and how to live it. This was true in Ezra’s day, and it’s certainly true in ours. But such biblical communication should not be limited to the church pulpit or seminary classroom. Sharing God’s Word should be something practiced by all growing Christians. What’s interesting is that the apostle Paul built on what Timothy’s mother and grandmother had taught him in the home. Paul said to Timothy, “I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well...and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim 1:5; 3:15).
     In closing, may we all model this simple formula for godliness and success, diligently studying the Scriptures, applying what we learn as we grow, and sharing that knowledge with others. This is what Paul hoped Timothy would do, as he encouraged him to “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you” (2 Tim 1:13-14). Not only was Timothy to retain and guard the treasure of God’s Word in his heart, but he was to pass it on to others, as Paul stated, “The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also” (2 Tim 2:2).
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 465.
[2] Robert B. Hughes and J. Carl Laney, Tyndale Concise Bible Commentary, The Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 169.
[3] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1997), 38–39.

1 John 1:1-10 - Including General Introduction

     John opens his letter with a statement about personal knowledge pertaining to the Lord Jesus Christ, saying, “What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life” (1 John 1:1). The phrase, from the beginning likely refers to Jesus’ ministry (1 John 2:7, 24; 3:11). The reason for this understanding is that John connects the phrase with his personal experience as one who had heard, seen, and touched the Lord Jesus. This emphasizes that Jesus existed bodily and not merely as a spirit (cf. Luke 24:39). This makes the content of the letter a deposition born out of John’s eyewitness account (cf. John 21:24). The phrase, the Word of Life (τοῦ λόγου τῆς ζωῆς), refers to Jesus, whom John had described with similar language in his Gospel (John 1:1, 4, 14; 11:25; 14:6).
     Concerning Jesus, John said, “and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us” (1 John 1:2). Manifested (φανερόω phaneroo) means to make visible or clear.[1] Jesus repeatedly revealed Himself as the Messiah. What John had seen concerning Jesus, he then testified and proclaimed to his readers via the written word. This assumes the integrity of the text and the use of language as a reliable vehicle for the transmission divine truth. Furthermore, what John is proclaiming pertains to eternal life (τὴν ζωὴν τὴν αἰώνιον), which believers can never lose (John 10:28).
     What John had seen and heard concerning Jesus was true, and that truth was proclaimed to his audience and was the basis for their fellowship with God and each other. John said, “what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:3). Fellowship (κοινωνία koinonia) for the Christian has both a vertical and horizontal aspect to it. It is tri-relational and involves fellowship with God and other Christians. Fellowship with God is the dominant theme of John’s letter. Though eternal life can never be lost, our fellowship with God can be forfeited if we operate by false teaching or sinful living. For this reason, Christians must be careful to know and live by God’s Word (Psa 119:160; Prov 4:20-23; John 17:17; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). False doctrine will not undo our salvation, but can wreck our fellowship with God and other Christians. For this reason, we must “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3).
     John concludes his prologue by saying, “These things we write, so that our joy may be made complete” (1 John 1:4). What John wrote in his letter is the basis for Christian joy. God wants us, His children, to have joy. Jesus said, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (John 15:11).
     It’s interesting that most who saw and heard Jesus rejected Him (John 3:19; 12:37). Jesus said this would happen (Matt 7:13-14). And now many who have never seen or heard Jesus personally accept Him and His message (John 20:29; 1 Pet 1:8). Those with positive volition will accept Christ, and this as a revelation from God the Father (Matt 16:15-17; Luke 24:44-45; Acts 16:14).
     What John reveals is important for Christian fellowship with God, saying, “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Here, John reveals God is light (ὁ θεὸς φῶς ἐστιν). Elsewhere, he reveals that God is love (1 John 4:16) and truth (1 John 5:20). For John to say that God is Light means He is morally pure, free sin, and in whom there is no darkness at all. Light reveals what is in the darkness (John 1:4-5) and those who love the darkness will turn away from the Light (John 3:19-20), but those who love God are open and honest with what He reveals (John 3:21). Jesus is the perfect expression of God’s Light, and those who follow Jesus will walk in that light (John 8:12; 12:35-36). For John, light and darkness are ethical terms that refer to one’s heart and behavior (1 John 2:8-11). Paul used the terms as well (Eph 5:8-10).
     John continues, saying, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:6-7). A Christian can be in a right relationship with God through faith in Christ (John 3:16; 20:21; Acts 4:12; Eph 2:8-9), and not be in fellowship with Him because of a choice to pursue sinful behavior. Being in fellowship (κοινωνία koinonia) with God refers to phase two of the Christian life, in which we are growing spiritually in our walk with the Lord. Earl Radmacher states, “Walk refers to a way of life or daily practice. To walk in darkness means to live contrary to the moral character of God, to live a sinful life. To claim fellowship with God without living a moral life or practicing the truth is to live a lie, since God cannot compromise His holiness to accommodate sin.”[2]
     At any moment, the Christian is either filled with the Spirit (Eph 5:18) and walking in the Spirit (Gal 5:16), or is grieving (Eph 4:30) or quenching the Spirit (1 Th 5:19) and operating by the sin nature (Rom 7:14-25; Gal 5:17). The believer who walks in sin is out of touch with God who resides in perpetual holiness. To walk in the light (ἐν τῷ φωτὶ περιπατῶμεν) means we abide in the sphere of moral purity where God Himself resides, and there we have fellowship with Him. Zane Hodges states:
"How do we do this? If I enter a lighted room and walk around in it, I am walking in the light; I am moving in a sphere which the light illuminates as it shines not only on me but upon everything around me. If I were to personalize the light, I could also say that I was walking in the presence of the light. Since according to this passage God not only is light (verse 5), but He is also in the light, to walk in the light must mean essentially to live in God’s presence, exposed to what He has revealed about Himself. This, of course, is done through openness in prayer and through openness to the Word of God in which He is revealed."[3]
     To walk in the light of God and His revelation does not mean we attain sinless perfection. Certainly, John does not want his readers to sin, but understands there will be times when they do sin (1 John 2:1). To walk in the darkness means we refuse to acknowledge what God says about us and our sin. We are not being open and honest with Him; therefore, we are not willing to confess our sin to Him nor to walk in conformity with His Word. The question might be asked, how can a holy God have fellowship with us since we remain sinful? The answer is, “the blood of Jesus His Son cleanses us from all sin” (1 John 1:7b). The word cleanse translates the Greek verb καθαρίζω katharizo, which here is in the present tense, implying ongoing action. Zane Hodges states, “This simply means that as we maintain an open and honest relationship with God, the many sinful failures and habits that still cling to us do not prevent this fellowship, because God treats us as those who are clean by virtue of the Savior’s shed blood.”[4]
     Being honest about sin with his readers, John says, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). Sin in this passage translates the noun ἁμαρτία hamartia, which refers to the sin nature we continue to possess after salvation. Biblically, we know every person born into this world—with the exception of Jesus—is a sinner. We are sinners in Adam (Psa 51:5; Rom 5:12, 19; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; Gal 5:17), and sinners by choice (Jam 1:14-15). Sin is anything that is contrary to the holy character of God. Though we have our new nature in Christ at the moment of salvation, we continue to possess our sinful nature, and this produces internal conflict throughout our Christian life (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17). This reality explains why Paul tells the Christians at Rome to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14; cf. Rom 6:6; Col 3:9), and to the Christians at Galatia to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). Though we struggle with sin, we are assured that “there is no condemnation for those who are in Christ Jesus” (Rom 8:1), for we are “the righteousness of God in Him” (2 Cor 5:21; cf. Rom 5:17; Phil 3:9). Both are true. We are perfectly righteous in God’s sight because of the righteousness of Christ imputed to us, and we continue to possess a sin nature and commit sin. Martin Luther understood this and coined the Latin phrase, simul iustus et peccator, which means we are simultaneously righteous and a sinner. Timothy George states:
"Luther described [Christians] as “at once righteous and a sinner” (simul iustus et peccator). Formerly he had understood this term in the Augustinian sense of “partly” a sinner and “partly” righteous. … Now, however, while retaining the paradox of simultaneity, he sharpened each of the clashing concepts into a sovereign, total realm. Luther continued to use simul iustus et peccator after 1518-19, but he did so in the sense of semper (always) iustus et peccator. The believer is not only both righteous and sinful at the same time but is also always or completely both righteous and sinful at the same time [emphasis added]. What does this mean? With respect to our fallen human condition, we are, and always will be in this life, sinners. However, for believers, life in this world is no longer a period of doubtful candidacy for God’s acceptance. In a sense we have already been before God’s judgment seat and have been acquitted on account of Christ. Hence, we are also always righteous."[5]
     As Christians, we are righteous in God’s eyes because of the righteousness of Christ that is imputed to us as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). And, we continue to possess a sin nature that continually causes internal temptation and conflict (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21).
     But even though we possess a sinful nature and sometimes yield to it, there is always forgiveness. John states, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). The word if in this passage is a third-class condition, meaning it’s up to us to confess our sins to God. Furthermore, confession (ὁμολογέω homologeo) is a legal term that means we say the same thing about our sin that God says about it. To walk in the light means we are continually confessing our sins to God when we commit them, and that we keep short accounts. God’s forgiveness here is not that which justifies the lost sinner at the moment of faith in Christ (Rom 3:28; 4:4-5), but the familial forgiveness that restores fellowship.
     When John states that God is faithful (πιστός pistos), it means He always keeps His promise to do what He said. God has integrity and cannot lie (Num 23:19; Tit 1:2; Heb 6:18). And God is completely righteous (δίκαιος dikaios) when He forgives our sins. Sin always incurs a debt, and forgiveness cancels the debt. But such righteous behavior in God to forgive is never based on our worthiness. Rather, it’s based on the worth and finished work of Christ who shed His blood to atone for our sins (1 John 2:1-2). Furthermore, God not only forgives the sins we name to Him, but is also faithful “to cleanse us from all unrighteousness” (1 John 1:9b). Later on, John will state that “All unrighteousness is sin” (1 John 5:17a). The point here is that when we confess the sins we know about, God is faithful and righteous to forgive us of those sins, as well as all the sins we may have not known about or forgotten. God is perfect, and His forgiveness is always perfect. William MacDonald states:
"The forgiveness John speaks about here is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life. When we confess our sins, we must believe, on the authority of the word of God, that He forgives us. And if He forgives us, we must be willing to forgive ourselves."[6]
     John closes this pericope by saying, “If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:10). Sin in this passage translates the Greek verb ἁμαρτάνω hamartano which refers to acts of disobedience to God. The form of the verb is perfect, which refers to past action with abiding results. That is, a denial we sinned in the past that continues into the present. By refusing to call sin for what it is, we are, in effect, calling God a liar, because He says we have sinned. Such behavior is indicative that “His word is not in us” (1 John 10:10b).
     In summary, John wrote to fellow Christians with the desire that they have fellowship with God and other believers. John also made clear that fellowship with God means walking in moral purity. However, because we have sinful natures and commit sinful acts, there’s an ongoing need for us to confess our sins to God in order to be restored to fellowship with Him. And when we confess our sins to God, He is always faithful and righteous to forgive us and to cleanse us from all unrighteousness that we may not be aware of.
 
 
[1] God has revealed Himself through nature (Psa 19:1-2; Rom 1:18-20), the writings of His apostles and prophets (Eph 2:19-20; 3:4-5; 1 Th 2:13; 2 Tim 3:16), and through His Son (Heb 1:1-2).
[2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1705.
[3] Zane Clark Hodges, The Epistle of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), 60–61.
[4] Ibid., 61.
[5] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72.
[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310–2311.

1 Peter 4:12-19 - Rejoicing in Trials and Suffering

Observations & Applications:
The Central Idea of the Text is that Peter encourages his readers to see their Christian suffering as indicative of their union and walk with Christ. Having the divine perspective was intended to help them frame their experiences in such a way so as to give meaning and purpose to their trials.
Rejoicing in the midst of Christian suffering is an act of the will, not a natural emotional response. By faith, we choose to praise God in the midst of suffering, knowing He’s placing us in the furnace of affliction to burn away the dross of weak character and to develop those golden qualities that reflect His character. We trust that when He turns up the heat, He never takes His hand off the thermostat.
We may experience suffering for a while as we live the Christian life (John 15:20-21; 2 Tim 3:12), but unbelievers will suffer for all eternity, and this because they have rejected Jesus as their Savior (John 3:18, 36).
Should we face death at the hands of haters, we are to entrust ourselves to God as the Keeper of our souls (Luke 23:46; Acts 7:59). The Lord who gives us grace to live, will also give us grace to die, if/when that time comes. Remember, we are the Lord’s, and “Precious in the sight of the LORD is the death of His godly ones” (Psa 116:15).
Though we cannot control much of the suffering that comes into our lives, we can control our response to it, as we can look to God and maintain faith in His Word. Jesus was not overcome by the cruelty and suffering He endured, but showed love and forgiveness to His attackers (Luke 23:34). Stephen, who spoke strong words of truth while filled with the Holy Spirit, prayed for those who stoned him to death (Acts 7:60). Paul and Silas demonstrated loving concern for the jailer who kept them in chains, sharing the gospel with him when given the opportunity (Acts 16:22-31). Our lives may be vulnerable to the unjust pain and suffering caused by others, but we must look beyond the suffering and be willing to love even our attackers for the sake of Christ in the hope that they may come to know the gospel and be
As Christians, we live in a fallen world that plays by unfair and unethical rules. Lies, dishonesty, deception, and propaganda are some of the ways of the world. But we must never be marked by such things. Rather, we should speak the truth in love, pursue honesty, and always stand on the ground of God’s Word. It is on the ground of Scripture that we maintain our walk with the Lord and find strength for the battles of life. If we abandon Scripture and play by the rules of the world, then it’s an automatic defeat for us. But living by God’s rules can lead to unjust persecution. This is a real possibility. And if this happens, “it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong” (1 Pet 3:17), and “those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right” (1 Pet 4:19). May we choose to pursue a righteous life before God and others with our eyes open, with complete confidence in our Lord, trusting He will sustain us to the end of our days.
 

Choosing a Righteous Life and Righteous Friends

     The Bible repeatedly emphasizes the importance of making good choices, especially as it relates to friends. Solomon wrote, “The righteous choose their friends carefully, but the way of the wicked leads them astray” (Prov 12:26 NIV). Elsewhere, Solomon said, “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). The word walk translates the Hebrew verb הָלַךְ halak, which here refers to “a lifestyle, [or] a pattern of conduct.”[1] Our lifestyle is influenced by our friends, who reinforce our path, either for good or harm. The one who chooses wise friends will gain wisdom and be blessed. A wise person—biblically speaking—is one who fears the Lord (Prov 1:7a), whereas, “fools despise wisdom and instruction” (Prov 1:7b). The wise person receives “instruction in wise behavior, doing what is right, just, and fair” (Prov 1:3), and this according to the standard of God’s Word. Simply stated, the biblically wise person is the one who learns and lives God’s Word on a regular basis. Jesus said, “everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock” (Matt 7:24).
     There is a danger in choosing foolish friends, for the one who befriends a fool will end a fool, and this with injury. Jesus said, “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand” (Matt 7:26). Dwight Pentecost states, “A fool is not necessarily one who is marked by a low iq but one who leaves God out of his consciousness…The fool is the man who does not take God into consideration in every area of his life.”[2] Merrill F. Unger adds, “The ‘fool’ is not so much one lacking in mental powers, as one who misuses them; not one who does not reason, but reasons wrongly. In Scripture the ‘fool’ primarily is the person who casts off the fear of God and thinks and acts as if he could safely disregard the eternal principles of God’s righteousness (Psa 14:1; Prov 14:9; Jer 17:11; etc.).”[3]
     As Christians, we choose what paths we follow. Biblically, there is a righteous path and a wicked path, and we must choose the former and avoid the latter. David wrote, “Blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers!” (Psa 1:1; cf. Prov 4:14-17). David generally made good choices throughout his life, and this meant avoiding wicked people. He said, “I do not sit with deceitful men, nor will I go with pretenders. I hate the assembly of evildoers, and I will not sit with the wicked” (Psa 26:4-5). Elsewhere he said, “He who practices deceit shall not dwell within my house; he who speaks falsehood shall not maintain his position before me” (Psa 101:7).
     The psalmist also wrote, “I am a companion of all those who fear You, and of those who keep Your precepts” (Psa 119:63). Allen Ross writes, “The psalmist’s loyalty to the LORD also finds expression in his association with other believers—he is a companion (חָבֵר) to all who fear the LORD, meaning those who keep his commandments. The tie that binds the devout together is the commitment to keep God’s commands.”[4] And Charles Spurgeon adds, “We can hardly hope to be right in the future unless we are right now. The holy man spent his nights with God and his days with God’s people. Those who fear God love those who fear him, and they make small choice in their company so long as the men are truly God-fearing.”[5]
     In the New Testament we learn about the good choices Christians were making as they “were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). The words continually devoting themselves translates the Greek word προσκαρτερέω proskartereo, which denotes steadfast commitment and constant devotion. The two things these Christians were constantly devoted to were: 1) the apostle’s teaching, and 2) fellowship with other believers (which included a time of meals and prayer).
     Christians are to live righteously, as this is consistent with our identity in Christ. The apostle Paul implores us “to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). Here, our pattern of behavior should mirror our position in Christ. Paul uses similar language when he writes, “You were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:6-10). Since we are called to such a high standard of living, it’s very important that we choose our friends carefully, to make sure there is mutual interest in walking with God and living as He directs.
     For this reason, Paul directed the Christians at Corinth not to associate with people who are committed to live by worldly values. Of the unbeliever, Paul wrote, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” (2 Cor 6:14). Of the worldly Christian, Paul wrote, “not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one. For what have I to do with judging outsiders? Do you not judge those who are within the church?” (1 Cor 5:11-12; cf., Jam 4:4). The general reasoning behind these directives is that “bad associations corrupt good morals” (1 Cor 15:33).
     Close relationships should be developed over time, only as we get to know others, hearing their words and watching their ways, and feeling confident they are among the faithful righteous. Some of the characteristics of a righteous person include:
A commitment to learning God’s Word (Psa 1:1-2; Acts 2:42; Rom 6:17).
Submitting to God’s will (Rom 12:1-2; Jam 1:22).
Confessing sin to God daily (1 John 1:9).
Displaying Christian love (John 13:34; Rom 13:8; 1 Th 4:9; 1 Cor 13:4-8a).
Seeking to glorify God (1 Cor 10:31).
Living by faith in order to please the Lord (Heb 10:38; 11:6; 2 Cor 5:9).
Speaking biblical truth in love (Eph 4:15, 25).
Modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3).
Being forgiving (Matt 18:21-22).
Doing good (Gal 6:10).
Encouraging other believers to do good (Heb 10:24).
Desiring fellowship with growing believers (Heb 10:25).
Praying for others (1 Th 5:17; 2 Th 1:11; Jam 5:16).
Building others up in the Lord (1 Th 5:11).
Being devoted to fellow believers (Rom 12:10).
 
[1] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 924.
[2] J. Dwight Pentecost, Designed to Be Like Him: Understanding God’s Plan for Fellowship, Conduct, Conflict, and Maturity (Grand Rapids, MI: Kregel Publications, 2001), 55.
[3] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos et al., “Fool”, The New Unger’s Bible Dictionary, (Chicago: Moody Press, 1988).
[4] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 519.
[5] C. H. Spurgeon, The Treasury of David: Psalms 111-119, vol. 5 (London; Edinburgh; New York: Marshall Brothers, n.d.), 257.

Proverbs 31 - A Woman of Excellence

The Proverbs 31 Woman
Dr. Steven R. Cook
     Proverbs 31 describes the woman of excellence. The phrase an excellent wife (Prov 31:10; Heb. אֵשֶׁת־חַיִל esheth chayil) was first used of Ruth, who was described as a woman of excellence (Ruth 3:11, NASB) or a woman of noble character (CSB). Ruth was the great-grandmother of King David, who married Bathsheba, who is perhaps the one who shared her wisdom with her son, King Solomon (Prov 31:1). If this is correct, then it’s possible Bathsheba saw in Ruth a template for the woman of noble character. A study of the book of Ruth reveals she was committed to God and His people (Ruth 1:16-17; 2:11), possessed a strong work ethic (Ruth 2:7, 17), listened to good advice (Ruth 2:8-9; 3:1-6), showed respect to others (Ruth 2:10), cared for the needy (Ruth 2:17-18), sought to marry a noble man (Ruth 3:7-10; 4:13), and was praised for her excellence and love for others (Ruth 3:11; 4:15).
     According to Proverbs 31:10-31, the excellent wife is precious to her husband (Prov 31:10), and he trusts her (Prov 31:11). It is said, “She does him good and not evil all the days of her life” (Prov 31:12). She delights to work with her hands, knowing she’s providing for the good of her family (Prov 31:13, 15, 17-19, 27). She’s a smart shopper (Pro 31:14), and savvy business woman (Pro 31:16, 24), who is recognized for her work (Prov 31:31). She uses her time well (Pro 31:15, 27), is energetic and strong (Pro 31:17), cares for the poor and needy (Prov 31:20), provides for those in her household (Prov 31:21, 27), and does not neglect her own needs or appearance (Prov 31:22). As she is respected in the home, her husband is respected in the community (Pro 31:23), and both he and her children give praise for her dignity (Prov 31:28). She has an optimistic outlook on life, as “Strength and dignity are her clothing, and she smiles at the future” (Prov 31:25). She is also noted for her wisdom, and “the teaching of kindness is on her tongue” (Prov 31:26). She is the ideal wife, for though many women have done nobly, she excels them all (Prov 31:29). What makes this woman so excellent? What drives her to possess all the virtues of a godly woman, for which her husband praises her? Solomon tells us. It’s not her personal charm, which is deceitful; nor her physical beauty, which is fleeting (Pro 31:30a). Rather, it’s because she is “a woman who fears the LORD” (Prov 31:30b). This one “shall be praised” by all who know and appreciate her godliness. What is prioritized is the inner qualities of godliness and virtue that make for an enjoyable, stable, and lasting marriage. Other qualities and features of godly women are as follows:
I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, but rather by means of good works, as is proper for women making a claim to godliness. A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. (1 Tim 2:9-12)
Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, so that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored. (Tit 2:4-6)
In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior. Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear. (1 Pet 3:1-6)
 
 

Deuteronomy 20:1-9 - Framing Difficulties from the Divine Perspective

     In our current section on case laws (Deut 19:1—26:19), we are considering how the nation of ancient Israel was to practice righteous living after they entered the land of Canaan (Deut 16:20), and how righteousness was measured by conformity to God’s laws (Deut 6:24-25). Having discussed unjust killing in the previous section (Deut 19:11-12), Moses now addresses God’s regulations for holy war—justified killing by divine mandate—and encourages his people to be strengthened mentally in times of conflict (Deut 20:1-4), and provides valid exemptions for military service (Deut 20:5-9). Moses will address the subject of war in later verses as well (Deut 21:10-14; 23:9-14; 24:5).
     Moses opens this section, saying, “When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the LORD your God, who brought you up from the land of Egypt, is with you” (Deut 20:1). The pericope opens with a temporal clause, when (כִּי ki), which assumes a future reality orchestrated by God. It’s not a question of if Israel would face military conflicts, but when. This verse implies offensive action against the Canaanites, whom God had already judged as worthy of death, and His judgment was to come by the hands of His people, Israel (see Deut 7:1-2). The enemy under consideration here is the Canaanites, who were extremely corrupt and under divine judgment. Eugene Merrill writes:
"The wicked nations as a whole were viewed as under hostile and even demonic leadership and so they had to either capitulate to Yahweh’s lordship or face his wrathful judgment. The peoples of Canaan in particular were to be eradicated, for they occupied the land of Israel’s inheritance and, furthermore, constituted a never-ending threat to Israel’s purity and separateness as a kingdom of priests. The biblical witness is unambiguous that the Canaanites were beyond hope of redemption and had to be placed under the merciless ḥērem of the Lord."[1]
     War was inevitable and God’s people needed to have courage. Naturally, when the Israelites saw “horses and chariots and people more numerous” than themselves, they would be tempted to feel overwhelmed in their souls, which would lead them to fear. However, Moses told them, “do not be afraid” of the enemy, and then provided them divine viewpoint to stabilize their souls, saying, “for the LORD your God, who brought you up from the land of Egypt, is with you.” Moses had spoken previously to Israel about not fearing their enemies (cf., Deut 3:22; 7:17-24), and he would do so again (Deut 31:6-8). Repetition is necessary to learning, and also for strengthening one’s faith in the Lord. To help strengthen their faith, Moses told them to recall God’s faithfulness forty years earlier when He delivered them from Pharoah and his army, which was the greatest military superpower of their day. When standing at the edge of the Red Sea, Moses said to his people, “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The LORD will fight for you while you keep silent” (Ex 14:13-14). There were times when God called His people to do nothing, but watch Him fight their battles. And the Lord fought alone, killing the Egyptian soldiers who were pursuing His people (see Ex 14:22-31).[2]
     However, there were times when God required His people to take up arms and engage their enemy, and in those moments, He would fight with them, ensuring their victory. For example, David, when standing against Goliath, said, “the battle is the LORD’S and He will give you into our hands” (1 Sam 17:47), and then picked up his sling and stone and struck his enemy with a blow that killed him (1 Sam 17:48-49). God’s Word was intended to help His people frame the situation in such a way that they factored God into their circumstances, as He would be the One who would fight with them. Divine viewpoint always gives confidence when facing difficulties, whatever they may be (2 Ki 6:11-17). For example, when facing a conflict with an overwhelming Assyrian army (2 Ch 32:1), King Hezekiah “spoke encouragingly” to his people (2 Ch 32:6), telling them, “Be strong and courageous, do not fear or be dismayed because of the king of Assyria nor because of all the horde that is with him; for the one with us is greater than the one with him. With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles” (2 Ch 32:7-8a). If the people of God’s kingdom were to be strengthened in their souls, they would need to place their focus on God rather than the overwhelming problem at hand. Apparently, the people had positive volition and received his words. And the result was, “Hezekiah’s words greatly encouraged the people” (2 Ch 32:8b). Now they were ready to face the enemy. Now they were ready to win.
     Moses continued, saying, “When you are approaching the battle, the priest shall come near and speak to the people” (Deut 20:2). When approaching their enemies, the army would naturally factor in what they saw, and this might lead them to fear. Enter the priest, who would to come near to the people and speak divine viewpoint thus offsetting any fears that would arise from what they saw. Futhermore, Moses provided the priests a script to follow, saying, “He shall say to them, ‘Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them, 4 for the LORD your God is the one who goes with you, to fight for you against your enemies, to save you’” (Deut 20:3-4). Fear was to be the mental attitude of God’s enemies, not God’s people. Faith in God was the antidote to fear. Of course, this also assumed that Israel was living righteously as God directed. If they were walking with God and adhering to His directives (Deut 28:1-2), they could expect victory in every situation (Deut 28:7). However, if they failed to walk with God and were living disobedient to His will (Deut 28:15), then they would experience military defeat (Deut 28:25-26). Success or failure was contingent on their daily walk with God.
     It should be noted that Israel did not have a standing army, but called up citizens for war when needed. And, in some situations, there would be exemptions from military service. The exemptions removed men from military service who might be distracted from their duties in a time of war. Such distractions would not only be a danger to themselves, but also to their fellow soldiers. God was more concerned about the quality of the army rather than the quantity of numbers. After all, success depended on the Lord, not the size of His military force. In Deuteronomy 20:5-8, Moses provided four such exemptions.
     First, Moses said, “The officers also shall speak to the people, saying, ‘Who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it” (Deut 20:5). The reference to officers (שֹׁטֵר shoter) reveals a hierarchical structure within the military, perhaps referring to men who had combat experience. These officers were responsible for screening fellow Israelites to determine if they were eligible for short-term military service. Warren Wiersbe states:
"The priest encouraged the soldiers to face the enemy without fear, but the officers told them to go back home if they had any unfinished business. No officer wants to lead distracted soldiers whose minds and hearts are elsewhere…Paul may have had this scene in mind when he wrote 2 Timothy 2:4, “No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.”[3]
     The first exemption was given to a man who had just built a house but not had time to live in it. God cares about property rights and establishing roots in one’s own home. Therefore, He permitted a man time to live in his own house and secure his roots there before being called up to war.
     Second, Moses said, “Who is the man that has planted a vineyard and has not begun to use its fruit? Let him depart and return to his house, otherwise he might die in the battle and another man would begin to use its fruit” (Deut 20:6). Israel was primarily an agrarian economy, and the production of crops was necessary for the family as well as the community. According to Leviticus 19:23-25, the average time to plant a crop and expect a fruitful yield was four to five years, which could be the duration for the exemption. If such a man were called to battle, he might be distracted by his unfinished vineyard and the possibility that another man might benefit from his labor. God cares about compensation for work, and this extends to the man who has planted his vineyard and labored for its production, but not had time to enjoy it. God wanted that man to enjoy the reward of his labor before being called to military service.
     Third, Moses said, “And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her” (Deut 20:7). God is concerned about the institution of marriage, as its proper function is foundational for a stable society. If a man were engaged to be married, but then died before being united to his wife, then he would have no offspring to continue his family name or to care for his inheritance. Later, Moses would grant a one-year exemption to the newly married man, as this would allow him time enjoy his newlywed wife and strengthen his marriage (Deut 24:5).
     The most likely reasons for these three exemptions include the necessity for keeping certain aspects a society undamaged and healthy—home, business, and marriage—as these provide national stability. Also, if a man were called to battle, he might be distracted from his service because of matters back at the home or the farm. Warren Wiersbe states:
"These three exceptions suggest to us that God is more interested in our enjoying the common blessings of life—homes, harvests, and honeymoons—than devoting ourselves only to the battles of life. He didn’t want any of the Jewish men to use their military responsibilities as an excuse to neglect their families, their vineyards, and their fiancées. Certainly, military service was important, but the Lord was more concerned that the men have the right priorities in life. What good was accomplished for the Jewish people if their army defeated the enemy on the field but things were falling apart back home?"[4]
     Lastly, Moses said, “Then the officers shall speak further to the people and say, ‘Who is the man that is afraid and fainthearted? Let him depart and return to his house, so that he might not make his brothers’ hearts melt like his heart’” (Deut 20:8). In this verse Moses returns to the topic of fear with which he started his discussion (Deut 20:1). If a person could not live by faith in the face of battle, such that fear of the situation was greater than his faith in God to deliver, he was excused from the conflict altogether, lest his fear negatively impact the mental attitude of other Israelites and thus weaken their souls in the face of conflict. There does not seem to be any condemnation given to those who are afraid. Though there is a sinful fear, it could also be that this fear is the result of spiritual immaturity, or that the person naturally had a psychologically timid disposition, and such men were not emotionally fit to face the pressures of war. Peter Craigie writes:
"These people were not to be bullied into battle, scorned for their fear, or court-martialed; they were to be sent home along with the others who qualified for exemption. The reason is clear, for fear in an army is like an infectious plague, which can quickly cripple the ranks with its debilitating effect. The strength of the army, it is true, lay in God’s presence; but to experience God’s presence in battle, the people were to be wholly committed to him, and fear undermined the wholeness of commitment."[5]
     Finally, Moses said, “When the officers have finished speaking to the people, they shall appoint commanders of armies at the head of the people” (Deut 20:9). After exempting certain men from military service, Moses instructs the officers to assign commanders to serve as leaders of regiments. This verse further demonstrates the hierarchical structure necessary for a military to function properly, as authority is delegated from one person to another.
Present Application
     Israel was a theocracy, and God was their King (Isa 33:22). The Lord promised to give them physical land which was occupied at that time by the Canaanites. This was holy war, led by God Himself who was directing them into battle and promising victory over their enemies. God’s command for holy war is not applicable for Christians, for God is not at this time working to establish a physical theocratic kingdom on earth as He was through Israel. For Christians, our battles are primarily spiritual, not physical. This is why the apostle Paul stated, “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Cor 10:3-4), and “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12).
     Apart from justified self-defense, and the duty to serve one’s country in military service, Christians are commanded to “pursue peace with all men, and the sanctification without which no one will see the Lord” (Heb 12:14). The apostle Paul stated, “If possible, so far as it depends on you, be at peace with all men” (Rom 12:18). As Christians, we generally live in obedience to the government as good citizens of the land (Rom 13:1-5). However, this does not mean blind submission, as we may engage in acts of civil disobedience when necessary (Ex 1:15-17; Dan 3:1-18; 6:1-23; Acts 5:27-29). In cases of civil disobedience, we disobey human government when it commands us to disobey God.
     The Christian who is advancing to spiritual maturity by faithfully learning and living God’s Word will prove most useful to God (2 Tim 2:15; 3:16-17; 1 Pet 2:2). But this takes time and commitment (Rom 12:1-2). The challenge for us as Christians is not to let the hostile people of this world intimidate us into silence or inaction. And, of course, we must be careful not to become bitter, fearful, or hateful like those who attack us. The Bible teaches us to love those who hate us (Matt 5:44-45; Rom 12:14, 17-21), and to be kind, patient, and gentle (2 Tim 2:24-26; cf. Eph 4:1-2; Col 3:13-14). This is accomplished by faith, not feelings. What we need is courage to share the gospel of grace and to speak biblical truth. The hope is that those who are positive to God will be rescued from Satan’s domain of darkness (Col 1:13). We also live in the reality that God’s plans will advance. He will win. His future kingdom on earth will come to pass. Christ will return. Jesus will put down all forms of rebellion—both satanic and human—and will rule this world with perfect righteousness and justice. But until then, we must continue to learn and live God’s Word and fight the good fight. We are to live by faith (Heb 10:38; 11:6), share the gospel of grace (1 Cor 15:3-4), disciple others (Matt 28:19-20), be good and do good (Gal 6:9-10; Tit 2:11-14), and look forward to return of Christ (Tit 2:13).
 
[1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 282.
[2] The destruction of Pharaoh and his army caused Moses to sing a war song of victory, singing, “The LORD is a warrior; the LORD is His name. Pharaoh’s chariots and his army He has cast into the sea; and the choicest of his officers are drowned in the Red Sea” (Ex 15:3-4). Moses’ sister, Miriam, led the women in song and dance, as she “took the timbrel in her hand, and all the women went out after her with timbrels and with dancing” (Ex 15:20). This victory song is a natural response to God for His mighty deliverance on behalf of His people. David wrote similar victory songs that extol God for His deliverance (Psalms 18 & 24).
[3] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 135.
[4] Ibid., 135–136.
[5] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 274–275.

Why Believers Show No Grace

One would think that grace would flow from grace. That is, those who are shown grace by God would show grace and mercy to others. Paradoxically, this is not always the case. I am amazed at Christians who welcome God’s grace, but show no grace to others. Many are mean-spirited, condescending, harsh, unforgiving, and speak with a critical spirit. This is contrary to the character of God and the teaching of Scripture. When it comes to our sin and unworthiness, the truth of Scripture is, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). God has not treated us as we deserve. In fact, He treats us much better than we deserve; but again, that’s grace. The Lord is a God who loves, forgives, and shows great compassion toward the undeserving and has done so toward us. Yet some believers refuse to give grace to others, who are themselves undeserving. Jonah, for example, was a prophet of God who became angry when the Lord showed grace to Israel’s enemy, the Ninevites, and withheld judgment when they humbled themselves and repented of their sin (Jonah 3:1-10). Jonah became angry at God’s display of grace, saying, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). The contradiction is that Jonah personally enjoyed God’s grace, but then selfishly wanted God to withhold it from others. The complete set of notes for this study are here: https://thinkingonscripture.com/2022/01/09/a-look-at-grace/ 
Blog: http://thinkingonscripture.com YouTube Channel: https://www.youtube.com/c/drstevenrcook/videos 
Video Lessons:
God's Sovereignty and Providence: https://youtu.be/xTlzdaYt2xM  The Gospel Explained: https://youtu.be/DA__SdPK5ug  Finding Time for Rest and Recreation: https://youtu.be/l7QoKnK1Yfo  Future Christian Rewards: https://youtu.be/rKjGYcyr4nc  Commitment Love: https://youtu.be/9a_0DtgHnR4                     

A Look at Grace

     The Bible teaches us about the concept of grace. The Hebrew noun חֵן chen appears 69 times and is commonly translated as favor (Gen 19:19; 32:5; 33:8; 34:11; 47:25; Ex 33:12-17). Mounce states, “grace is the moral quality of kindness, displaying a favorable disposition.”[1] The Hebrew verb חָנָן chanan is used 56 times and is commonly translated gracious (Gen 43:29; Ex 22:27; 33:19; 34:6). Yamauchi states, “The verb ḥānan depicts a heartfelt response by someone who has something to give to one who has a need.”[2] God’s loyal or faithful love, חֶסֶד chesed, is used in connection with His demonstrations of grace (Psa 51:1-3). A loving heart tends toward gracious acts.[3]
     The Greek word χάρις charis appears 155 times in the New Testament and most commonly refers to the unmerited favor that one person shows toward an underserving other. It is noteworthy that Paul uses the word 130 times. According to BDAG, grace refers to “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.”[4] Chafer adds, “Grace means pure un-recompensed kindness and favor. What is done in grace is done graciously. From this exact meaning there can be no departure; otherwise, grace ceases to be grace.”[5] The word χάρις charis is also used to express thanks (1 Cor 15:57; 2 Cor 9:15), or attractiveness (Luke 4:22; Col 4:6). The greatest expression of grace is observed in the love God shows toward underserving sinners for whom He sent His Son to die in their place so they might have eternal life in Christ (John 3:16-19; Rom 5:6-10). Thank God for His wonderful and matchless grace to us!
God is Gracious
     The Bible reveals God is gracious, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
Grace is Undeserved
     Grace is given to the helpless and undeserving (e.g., Barabbas; Matt 27:15-26; cf. Rom 5:6-8), and it cannot exist where there is the slightest notion that people can save themselves, or think they deserve God’s blessing. Grace is all that God is free to do for people based on the finished work of Jesus Christ on the cross. I think it was Stott who described grace as God’s Riches At Christ’s Expense. Man-made religion rejects grace and seeks to earn God’s approval through works of the flesh. In grace, God does all the work and unworthy sinners receive all the blessing (Eph 3:7). In man-made religion, people do all the work, and it is falsely supposed that God is pleased with their efforts (Luke 18:9-14). According to Scripture, we are totally unable to save ourselves or others, for “No man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). Concerning salvation, grace and works are opposite to each other; for “to the one who works, his wage is not credited as a favor, but as what is due” (Rom 4:4). But if salvation “is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom 11:6). Biblically, we are helpless and ungodly (Rom 5:6), sinners (Rom 5:8), enemies of God (Rom 5:10), and “dead in our transgressions” (Eph 2:5). Furthermore, our own righteousness has no saving value in God’s sight (Isa 64:6; Rom 8:3-4; 10:3-4; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 2:11; 3:5-7). As having any saving merit, Paul regarded his own righteous efforts as filthy dung (Phil 3:8).[6] But God, because of His great mercy and love (Eph 2:4), sent His Son into the world to die in our place and bear the punishment for our sins on the cross (Rom 5:8). Peter wrote, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And John stated, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
God’s Grace Leads to Righteous Living
     Grace is boundless, and though it covers all our sins (Rom 5:20-21), it does not mean the Christian is free to sin. To draw such a conclusion fails to understand what the Bible teaches about grace, and more importantly about the righteous character of God. Grace never gives believers a license to sin (Rom 6:1-2), but rather instructs us to deny ungodliness, to live righteously, and to look forward to the return of Jesus Christ who is our blessed hope (Tit 2:11-14; cf. Jude 1:4). Grace teaches us to produce good works which God has previously prepared for us (Eph 2:8-10; Tit 3:5-8). As a system of law, the Christian is under the Law of Christ (1 Cor 9:21; Gal 6:2) and not the Law of Moses (Rom 6:14; 7:6; Gal 5:1-4). As Christians, we have the indwelling Holy Spirit (1 Cor 3:16), Who instructs (John 14:26), and strengthens us to do God’s will (1 Th 4:7-8; Jude 1:20-21). We are directed to be filled with the Spirit (Eph 5:18), to walk by means of the Spirit (Gal 5:16), and to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). Divine commands are compatible with grace, so long as they do not become a substitute for it. 
Common Grace and Special Grace
     Common grace refers to the undeserved kindness or goodness God extends to everyone, regardless of whether they are righteous or unrighteous, good or evil. God’s common grace is seen in His providing for the necessities of life (i.e., sun, rain, air, food, water, clothing, etc.). This grace depends totally on God and not the attitude or actions of others. Jesus said, “love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). Here, God’s grace is most obvious, in that He provides the necessities of life and even blesses those who are unsaved and hostile toward Him. His love and open-handedness toward the undeserving springs completely out of the bounty of His own goodness. And this behavior is what God expects of His people, commanding us to love our enemies and pray for those persecute us. This is accomplished by faith and not feelings.
     Special grace is that particular favor God shows to those who have trusted in Christ as their Savior (John 3:16; Eph 2:8-9). Christian theologians have recognized other categories of special grace, but our salvation is the most notable.[7] Paul states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Faith is non-meritorious and the only way to receive God’s grace, as Paul wrote, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). When we trust in Christ as Savior, accepting that His death, burial, and resurrection forever satisfied God’s righteous demands concerning our sin (1 Cor 15:3-4; 1 John 2:2), then we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), and God’s gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9). Furthermore, we are said to be “in Christ” (Rom 8:1; cf. 1 Cor 15:22), having been “rescued us from the domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Once saved, God’s special blessings cannot be forfeited. However, though we are positionally righteous before the Lord, He directs us to surrender our lives to Him (Rom 12:1-2), to learn and live His Word (2 Tim 2:15; Col 3:16), to grow to spiritual maturity (Eph 4:15; 1 Pet 2:2; 2 Pet 3:18), and to live righteously as He directs (Tit 2:11-14). But our sanctification requires humility, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5).
 
 
[1] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 937.
[2] Edwin Yamauchi, “694 חָנַן,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 302.
[3] God’s grace was first revealed after sin entered the world. Though God’s judgment fell upon the first couple (Gen 3:1-19), He also demonstrated grace by promising a future Savior (Gen 3:15), clothing the first sinners (Gen 3:21), and removing them from the garden lest they eat from the tree of life and live forever in a sinful state (Gen 3:22-24). Though grace is a natural feature of God, it is not natural to fallen people. Grace, as a mindset and behavior, must be learned through the regular study of God’s Word and applied by faith; and this takes time.
[4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1079.
[5] Lewis Sperry Chafer, Grace (Philadelphia, PA: Sunday School Times Company, 1922), 4.
[6] Paul referred to his own righteous works as dung, which translates the Greek word σκύβαλον skubalon, which means fecal matter. It would appear that Paul used this word for its shock value, in order to contrast human righteousness as a mean of salvation with God’s gift of righteousness (Phil 3:9; cf., Rom 5:17; 2 Cor 5:21).
[7] Biblically, there are other categories of special grace. First is prevenient grace, which refers to the preparatory work of the Holy Spirit in the heart of the one who will believe in Christ for salvation (John 16:8-9). Prevenient grace precedes saving grace. Second, provisional grace, which is the provision of God for His children so they might advance to maturity and fully live the spiritual life (Eph 1:3). Third, growing grace, which is the opportunity to learn and apply biblical truths and principles to the situations of life (2 Pet 3:18). Fourth, cleansing grace, which is the kindness God shows His erring children in forgiving their sin after salvation and restoring fellowship (1 John 1:9). Fifth, enabling grace, which is the provision of God that enables the believer to face adversity (2 Cor 12:9-10). Sixth, dying grace, which is the strength God gives His children as they face death (Psa 23:4). Seventh, the rule of grace, which means grace becomes the operating principle that governs our beliefs and behaviors (Tit 2:11-14; cf. Gal 5:4).

Giving to Support God’s Ministers

It is valid to support God’s ministers who are helping to do His work in the world. Though such giving is not obligatory, it is a barometer of our love for God and appreciation for those who are doing His work and who should be compensated for their labor. God has blessed us by grace, and our giving to support His work is also done by grace, and God will bless those who give, either in this lifetime or in the eternal state. For full article: https://thinkingonscripture.com/2022/01/22/giving-to-support-gods-ministers/
• The Law of Moses and the Law of Christ: https://youtu.be/IGq-WUeXkxQ
• Yahweh’s Holy War: https://youtu.be/MZ_pxmnFk30
• Future Christian Rewards: https://youtu.be/rKjGYcyr4nc
• Great and Least in the Kingdom of Heaven: https://youtu.be/r--oqSW36mc 

The Despair of Atheism and the Hope of Christianity

Either one is a theist or an atheist. Choices have consequences, and which worldview we adopt has far reaching ramifications. The biblical worldview offers value, purpose, and hope. The atheistic worldview—when followed to its logical conclusion—leads to a meaningless and purposeless life that eventuates in despair. The complete article for this lesson can be found at: https://thinkingonscripture.com/2022/...
The Bible as Divine Revelation: https://thinkingonscripture.com/2021/...
YouTube Video: https://youtu.be/v_DuD4x5f0c 

Knowing and Doing the Will of God - Part 4

This lesson is part of a series on knowing and doing the will of God. The study notes for this lecture can be found at: https://thinkingonscripture.com/2021/12/18/knowing-and-doing-the-will-of-god/ 

Knowing and Doing the Will of God - Part 3

This lesson is part of a series on knowing and doing the will of God. The study notes for this lecture can be found at: https://thinkingonscripture.com/2021/12/18/knowing-and-doing-the-will-of-god/ 

Knowing and Doing the Will of God - Part 2

This lesson is part of a series on knowing and doing the will of God. The study notes for this lecture can be found at: https://thinkingonscripture.com/2021/12/18/knowing-and-doing-the-will-of-god/ 

Great and Least in the Kingdom of Heaven - A Life of Discipleship

While discussing eternal rewards in His Sermon on the Mount (Matt 5:1-2, 12, 46; 6:1-6, 16-18), Jesus taught there would be varying degrees of placement in the kingdom of heaven. In Matthew 5:19, Jesus said, “whoever breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven. But whoever practices and teaches these commands will be called great in the kingdom of heaven.” In this verse, Jesus talked about two kinds of saved people, both of which will be “in the kingdom of heaven.” This is plainly understood from what Jesus said. The first group will be believers who, after salvation, live a life of disobedience to God, rebelling against His Word, and teaching others to do the same. These disobedient-to-the-Word believers will forfeit eternal rewards and have a low status in heaven. Jesus calls them least, which translates the Greek word ἐλάχιστος elachistos, which refers to being “the lowest in status, least…being considered of very little importance, insignificant.”[1] The second group of believers will be those who live a life of obedience to God, learning and doing His Word, and teaching others to do the same. These obedient-to-the-Word believers will be rewarded by God and be blessed with a high status in heaven. Jesus calls these great, which translates the Greek word μέγας megas, which in this passage refers to being “great in dignity, distinguished, eminent, illustrious.”[2] This gradation of status in heaven is taught elsewhere by Jesus (Matt 11:11; 18:1-4; 20:20-28). To be clear, Jesus is not addressing salvation in the Sermon on the Mount (Matthew chapters 5-7); rather, He’s addressing the demands of discipleship and rewards. Click here for a complete set of notes: Great and Least in the Kingdom of Heaven - A Life of Discipleship. 
 
Here is the video version. 
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 314.
[2] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1207.

Life, Death, and Eternity - Part 2

Complete set of notes here.
The History and Meaning of Death
     Death was introduced into God’s creation when the first human, Adam, sinned against God. Adam’s sin immediately brought spiritual death (Gen 2:15-17; 3:1-7), and later, physical death (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Death means separation. Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the soul from the body (Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6), and 3) eternal death (aka the “second death”), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).
     God has granted that some would not experience death, and these include Enoch (Gen 5:21-24), Elijah (2 Ki 2:11), and those Christians at the rapture (1 Cor 15:51-52; 1 Th 4:13-18). However, there have been others who died and were resuscitated, only to die a second time. These include the son of the widow in Zarephath (1 Ki 17:17-24), the Shunamite’s son (2 Ki 4:32-34; 8:1), the son of the widow in Nain (Luke 7:11-15), Jairus’ daughter (Luke 8:40-42, 49-55), Lazarus (John 11:43-44), various saints in Jerusalem (Matt 27:50-53), Tabitha (Acts 9:36-40), and Eutychus (Acts 20:7-10). But for most, there is an appointed time to die (Eccl 3:2; 8:8; cf. Deut 31:14; 1 Ki 2:1), and afterwards, to meet God for judgment (Heb 9:27). For believers, this is a time of reward (1 Cor 3:10-15; 2 Cor 5:10), but for unbelievers, it is a time of judgment as they face the Lake of Fire (Rev 20:11-15). Though death is inevitable; where we spend eternity is optional. God loves us and sent His Son into the world to provide eternal life for us (John 3:16-17; 10:28).
     There are three major kinds of life mentioned in Scripture: 1) regenerate life, which is the new life God gives at the moment of salvation (John 3:3; 1 Pet 1:3, 23), 2) resurrection life, which is the new and perfect body we receive when the Lord calls us to heaven (John 11:25-26; 1 Cor 15:42-44), and 3) eternal life, which is perpetual life given at the moment of salvation and extends into heaven and eternity (John 3:16; 6:40; 10:28; Rom 6:23; 1 John 5:11-13).
The Eternal State
     What is our eternal future? Scripture reveals every person will spend eternity either in heaven with God (Dan 12:1-2; 1 Cor 15:51–53; 1 Th 4:14–17; Rev 20:4-6), or the Lake of Fire away from Him (Rev 20:11-15). Heaven is the place where God dwells, and Jesus promised we’ll be there with Him (John 14:1-3). Heaven is a place of worship (Rev 19:1-3), service (Rev 22:3), and free from tears, pain, or death (Rev 21:3-4). God loves us and desires to have a relationship with us in time and eternity (John 3:16-17; 10:28; 14:1-3). However, our sin separates us from God (Isa 59:2; John 8:24; Rom 5:12). But God, who is merciful (Eph 2:3-5; Tit 3:5), dealt with our sin once and for all when He sent Jesus as a substitutionary atoning sacrifice to die in our place and pay the penalty for our sins (Isa 53:1-12; Mark 10:45; 2 Cor 5:21; Heb 10:10-14; 1 Pet 2:24; 3:18). At the cross, God satisfied all His righteous demands toward our sin (1 John 2:2; 4:10). Those who believe in Jesus as their Savior receive forgiveness (Eph 1:7; Col 2:13-14), the gifts of eternal life and righteousness (John 3:16; 10:28; Rom 5:17; 2 Cor 5:21; Phil 3:9), and will spend eternity in heaven (John 14:1-3; 2 Cor 5:1-5; Phil 3:20-21). Those who reject Jesus as their Savior have no future hope and will spend eternity away from God in eternal punishment (John 3:18, 36; Rev 20:14-15). When we turn to Christ as our Savior, we have a bright eternal destiny assured for us in heaven (1 Pet 1:3-4). 
     All believers anticipate a future time of resurrection in which God will reunite the soul with the body. Job said, “As for me, I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes will see and not another. My heart faints within me!” (Job 19:25-27). The body we have is perishable, but our resurrection body is imperishable. Paul compared our body to a seed that is sown into the ground that God will one day bring to life. Paul wrote, “It is sown a perishable body, it is raised an imperishable body; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body” (1 Cor 15:42-44). Of course, Jesus makes this possible, as He told Mary, “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25). To trust in Christ as Savior guarantees us eternal life right now, and the promise of a new body that will live forever, free from sin and decay. By God’s goodness and grace, heaven is open, and the free gift of eternal life is given to those who trust completely in Jesus Christ as their Savior. Our salvation is made possible by Jesus’ substitutionary death on the cross. He paid our sin-debt and gives us eternal life at the moment we trust in Him.
     All believers go straight to heaven when we die, and there we will live forever. God will let us in. He does not have a choice in the matter. The Lord has integrity, and He promised that whoever believes in Jesus as Savior will be forgiven all their sins (Eph 1:7) and have eternal life (John 3:16; 10:28). He made the provision for salvation, and He will honor His Word. In fact, God is bound to His Word, for “it is impossible for God to lie” (Heb 6:18; cf. Tit 1:2). By faith, we trust Him when He promises to do something, and we know that faith pleases Him (Heb 10:38; 11:6). 
     When the Christian leaves this world for heaven, her last breath here is her first breath there, and what a breath that must be! Scripture reveals, “to be absent from the body” is “to be at home with the Lord” (2 Cor 5:8). Though it is a sad time for us, it is an improvement for the believer, as Scripture states, “to live is Christ and to die is gain” (Phil 1:21). The advantage is that the believer gets to meet the Lord Jesus Christ, face to face, in heaven; and this joyous relationship is forever!
     At physical death, all of life’s decisions are fixed for eternity, and what we do with Christ determines our eternal destiny (John 3:16-18; 1 Cor 15:3-4; Eph 2:8-9). It has been said that procrastination is the thief of time and opportunity, and when one procrastinates about the gospel, it becomes the thief of souls. Please don’t delay. Trust Christ as Savior today and receive eternal life, believing the gospel that He “died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And, like the thief on the cross who trusted in Jesus, you can be assured your soul will immediately go into the presence of God at death (Luke 23:43). Don’t wait another day. The Lord will forgive you all your sins and grant you eternal life. He promised, and He’ll keep His word. He has integrity and cannot do otherwise.

Life, Death, and Eternity - Part 1

God creates life. He created angelic life (Psa 148:2, 5; cf. Col 1:16), animal life (Gen 1:24-25), and human life (Gen 1:26-27; 2:7). People reproduce biological life, but God continues to impart soul life (Psa 100:3; Eccl 12:7; Zec 12:1), and this occurs at conception (Psa 139:13; Isa 44:2, 24). Furthermore, God has decreed the time and place of our birth (Acts 17:26), as well as the length of our days (Psa 139:16). He knows each of us personally (Jer 1:5; Gal 1:15), and is intimately familiar with us (Psa 56:8; 139:1-4; Matt 10:30). He is always present (Psa 139:7-10), is aware of our needs (Matt 6:8; 31-34), and asks us to trust Him as we journey through life (Pro 3:5-6; Heb 10:38; 11:6).
 
God knows how frail we are, “He is mindful that we are but dust” (Psa 103:14). David courageously asked the Lord, “Make me to know my end and what is the extent of my days; let me know how transient I am. Behold, You have made my days short in length, and my lifetime as nothing in Your sight; surely every man at his best is a mere breath” (Psa 39:4-5). Job too perceived the brevity of his life and declared, “I will not live forever…for my days are but a breath” (Job 7:16), and James wrote, “you are just a vapor that appears for a little while and then vanishes away” (Jam 4:14b). And the Lord is caring concerning the death of His people, as the psalmist wrote, “Precious in the sight of the LORD is the death of his saints” (Psa 116:15).
 
What we do in life is what matters to God and others. Every moment of every day is our opportunity to walk with God who gives meaning and purpose to life. And such a life is marked by truth, prayer, humility, love, kindness, gentleness, goodness, selflessness, and those golden qualities that flow through the heart of one who knows the Lord and represents Him to a fallen world. Furthermore, those who love God are naturally concerned with touching the lives of others, especially as they approach the end of life. As Moses was nearing death (Deut 4:22-23; 31:14; 32:48-50), he gave a farewell address to the nation of Israel. Deuteronomy was his farewell message to the Israelites who were about to enter the land of Canaan under the leadership of Joshua. Moses left them what was important, what would guide and sustain and bring them blessing, if they would accept it (Deut 11:26-28). He left them the Word of God. David too thought this way; for as “his time to die drew near” (1 Ki 2:1), he gave a charge to his son, Solomon, saying, “I am going the way of all the earth. Be strong, therefore, and show yourself a man. Keep the charge of the LORD your God, to walk in His ways, to keep His statutes, His commandments, His ordinances, and His testimonies, according to what is written in the Law of Moses, that you may succeed in all that you do and wherever you turn” (1 Ki 2:2-3). Our Lord Jesus, on the night before His death, spent His final hours offering divine instruction to His disciples (John 13:1—16:33). Jesus’ message was motivated by love, as John tells us, “Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end” (John 13:1). Jesus opened His instruction with a foot-washing-lesson on humility and serving each other (John 13:3-17). Here, the King of kings and Lord of lords became the Servant of servants when He laid aside His garments and washed the disciples’ feet. Jesus’ display of humility was followed by a command to love, saying, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another” (John 13:34). He then comforted His friends, directing them to live by faith, and to look forward to His promise of heaven. Jesus said, “Do not let your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:1-3). Jesus went on to offer additional instruction on how to know the Father, to love, pray, what to expect in the future, and how to live godly in a fallen world (John 14:4—16:33). He then prayed for them (John 17:1-26). Afterwards, Jesus went to the cross and died for them. He died for their sins, that they might have forgiveness and eternal life. What a loving Savior we serve!