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 

Is Self-Defense Biblical?

     Are Christians biblically justified to use force for self-defense? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others, but then at other times fled and/or suffered for their faith. David, who killed Goliath (1 Sam 17:48-51), twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10), and refused to retaliate, even when he had opportunity (1 Sam 24:4-6). Click here for full article: https://thinkingonscripture.com/2022/06/14/is-self-defense-biblical/
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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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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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When God Disrupts the World

     Pastors who preach the gospel of grace and accurately teach God’s Word are dangerous men. They will disrupt your worldly thinking and cause great damage to your human viewpoint perspective. And they should. If exposed to their teaching for any period of time, you’ll experience an epistemological shift that will fundamentally shake the foundations of your metaphysical and ethical views on life. The blessed result will be a radical new way of thinking built on the foundation of God and His Word. We have Jesus to thank for such good men. Those who support these teachers through prayer, encouragement, and financial support are accomplices to their disruptive activities and will be appropriately rewarded by God, both in time and eternity.
     Biblically, God has a well-established pattern of disrupting the lives and activities of sinful people. He disrupted and dispelled Adam and Eve from the Garden of Eden after they’d sinned (Gen 3:1-24). He quarantined Noah and His family in the Ark and then disrupted the world by means of a universal flood (Gen 6:1—8:22). He confused the languages of those building the Tower of Babel, disrupting their activity and scattering them geographically (Gen 11:1-9). He disrupted Egypt by sending severe plagues that destroyed the nation, and afterwards, His people were expelled in a great exodus (Ex 5:1—14:31). In 586 B.C., God disrupted the Judahites and drove them into Babylonian captivity for seventy years (Jer 25:11-12; 29:10), and this because they broke covenant with Him and worshiped idols and committed horrible sins, including child sacrifice (Jer 7:25-34). Disrupt and divide. That’s the pattern. Those who love God and abide by His Word celebrate His actions in the world.
     God’s greatest disruption so far occurred when He sent His Son into the world, into Satan’s hostile kingdom of darkness, to be the Light of the world and to provide salvation to those enslaved to sin (John 1:5-9; 3:19-21; Gal 5:1, Col 1:13-14). Jesus declared “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 8:12). When Jesus presented divine viewpoint to others, on several occasions it is recorded that “a division occurred” because of Him (John 7:43; 9:16; 10:19). As a result of His teaching, we learn that “many of His disciples withdrew and were not walking with Him” (John 6:66). But those who were positive to His teaching stayed with Him (John 6:67-69). On one occasion, Jesus said, “Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52 for from now on five members in one household will be divided, three against two and two against three” (Luke 12:51-52). When Jesus commissioned His apostles to go into all the world, they obeyed His directive and became “men who upset the world” because of their teachings (Acts 17:6). As Christians, we are called to be “diligent to preserve the unity of the Spirit in the bond of peace” (Eph 4:3), but never at the price of God’s will or at the price of His truth.
     Today, God works through Christians to promote the gospel of grace and biblical teaching. Those who walk with God and teach His Word continue to disrupt Satan’s kingdom by calling out of it a people for God who are to mature spiritually and live in the light of Holy Scripture. By learning God’s Word, Christians can identify worldly conversations and either avoid them or disrupt them by interjecting biblical truth. Of course, not everyone wants to hear truth, and the personal choices of others should be respected. God is a perfect Gentleman and never forces Himself on anyone, and neither should we. However, this does not mean we are to conform to the world about us or surrender our biblical values for the sake of peace. Christians are to be lights in the world and this means learning and living God’s Word and interjecting His truth into our daily discussions and activities. We are not neutral.
     In the future, we know God will cause further disruptions when He removes all Christians from the world by means of the rapture (1 Th 4:13-18). Following that event, He will send great judgments upon the earth for seven years, upon the wicked who deserve it (Rev 6:1—18:24). At Christ’s second coming, the King of kings and Lord of lords will slay all who oppose Him (Rev 19:1-21), arrest and confine Satan (Rev 20:1-3), and then establish His kingdom on earth for a thousand years (Rev 20:4-6). The reign of Christ on the earth will be a time when righteousness prevails. Isaiah says of Messiah, “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this” (Isa 9:7; cf., Jer 23:5; 33:15; Dan 2:44). Afterwards, God will separate forever into the Lake of Fire all who have rejected His offer of salvation (Rev 20:11-15). Finally, God will destroy the current heavens and earth and create a new heavens and earth. For “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf., Rev 21:1—22:21). There will be no further disruptions in the eternal state. Until then, we thank and praise God for His disruptions!
 

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.

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.

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.

Jeremiah 29:1-32

The order of events in Jeremiah 29 is as follows: 1) Jeremiah wrote to the Jewish captives God sent to Babylon and informed them that God’s plan was for them to stay there for seventy years and to settle in for the long haul (Jer 29:1-23). 2) Shemaiah, a captive in Babylon, wrote to Zephaniah the priest and contradicted what Jeremiah was saying (Jer 29:24-28), and requested that Zephaniah reprimand Jeremiah for his words (Jer 29:27-28). 3) Zephaniah read Shemaiah’s letter to Jeremiah (Jer 29:29), and God told Jeremiah to write to the exiles and pronounce a judgment on Shemaiah (Jer 29:30-32).  Complete set of study notes here: https://thinkingonscripture.files.wordpress.com/2022/02/jeremiah-291-32.pdf 

Deuteronomy 19:1-13 - Dealing with Homicide in Ancient Israel

     In our previous lessons we looked at God’s selection of authority figures—judges (Deut 16:18-17:8), priests (Deut 17:9-13; 18:1-8), kings (Deut 17:14-20), and prophets (Deut 18:15-22)—who were assigned to lead His people into righteous living (Deut 16:20). In this next section, we will consider how the nation was to practice righteous living after they entered the land of Canaan (Deut 19:1—26:19). In our current pericope on righteous living, Moses discussed cities of refuge and the role they played concerning Israelites who killed someone, either accidentally or intentionally (Deut 19:1-13). This section expands on the sixth commandment, “You shall not murder” (Deut 5:17).
     Homicide is a reality that every society faces, whether the death caused was accidental or intentional. A just society must have laws in place to handle such matters, either to protect the innocent or punish the guilty. The consistent and fair application of these laws will mark a society as righteous. This was true in Israel where God expected His people to handle cases of homicide. The pericope under consideration was addressed by Moses to the first generation of Israelites who came out of Egypt (Ex 21:12-14; Num 35:9-34).
     Moses opens the current discussion by saying, “When the LORD your God cuts off the nations, whose land the LORD your God gives you, and you dispossess them and settle in their cities and in their houses, 2 you shall set aside three cities for yourself in the midst of your land, which the LORD your God gives you to possess” (Deut 19:1-2). Here, Moses directed the Israelites to establish three cities of refuge after they had taken possession of the land under Joshua, and these would be added to the three cities Moses had already assigned east of the Jordan River; namely, Bezer, Ramoth, and Golan (Deut 4:41-43). After Joshua led the Israelites into the land, he set aside the cities of Kedesh, Shechem, and Hebron (Josh 20:7–9). Cities of refuge were places where a manslayer could flee for refuge until he stood trial (Num 35:9-15). Moses had previously stated, “The cities shall be to you as a refuge from the avenger, so that the manslayer will not die until he stands before the congregation for trial” (Num 35:12; cf. Num 35:24).
     Moses also said, “You shall prepare the roads for yourself, and divide into three parts the territory of your land which the LORD your God will give you as a possession, so that any manslayer may flee there” (Deut 19:3). Here, Israelites were to make sure the roads in their land were easily navigable by travelers which, in this case, pertained to one who felt compelled to flee to a nearby town for safety after unintentionally killing another person. And the towns were to be equally spaced apart, so that the manslayer would not have to travel an exceptionally long distance and possibly be overtaken by an avenger who sought his life. Moses continued, saying, “Now this is the case of the manslayer who may flee there and live: when he kills his friend unintentionally, not hating him previously” (Deut 19:4). Here was a law of compassion, for in a case of accidental homicide, the victims consisted both of the one who lost his life as well as the one who took it. This verse also addresses motive, and considers that a person was innocent in such a situation because he had not shown past hatred for the person who was killed.
     Moses then provided an example of how one might accidentally die, saying, “as when a man goes into the forest with his friend to cut wood, and his hand swings the axe to cut down the tree, and the iron head slips off the handle and strikes his friend so that he dies—he may flee to one of these cities and live” (Deut 19:5).[1] If such an accidental homicide were to happen as Moses explained—and this was only a template for similar accidental killings—then the manslayer may flee to a city of refuge for temporary safety until a trial could be held by the city elders. Moses said, “otherwise the avenger of blood might pursue the manslayer in the heat of his anger, and overtake him, because the way is long, and take his life, though he was not deserving of death, since he had not hated him previously” (Deut 19:6). The avenger of bloodגֹּאֵל הַדָּם)  go’el haadam) is considered by some Bible scholars to refer a family member of the deceased who was responsible for executing the killer. Daniel Block believes that “gôʾēl is a technical legal term, denoting a near kinsman responsible for maintaining the integrity of the family and its holdings.”[2] Jack Deere agrees with Block, saying:
"The word translated “avenger of blood” is gō’ēl. A gō’ēl was essentially a “family protector.” He was a “near kinsman” (traditionally understood as the nearest male relative) responsible for redeeming (buying) a relative out of slavery (Lev 25:48–49), for redeeming a relative’s property (Lev 25:26–33), for marrying a relative’s widow and raising up children in the name of the deceased (Ruth 3:13; 4:5–10), and for avenging the death of a relative (Num 35:19–28)."[3]
     However, it could be that the avenger of blood was not necessarily a family member, but as Victor Matthews says, “may have been appointed by the government to serve the needs of both the family and the state by apprehending the accused and then carrying out the sentence if the verdict was murder.”[4] Peter Craigie states:
"The avenger of blood (goʾēl haddām) (v. 6)—the exact meaning of this expression has been the subject of considerable debate. Traditionally, it has been taken to refer to the nearest male kinsman of the deceased, upon whom rested the responsibility for avenging the blood of the dead man. More recently, however, the expression has been interpreted as referring to a representative of the elders of the city in which the death took place; he was therefore an official (the “protector of blood”), not a close relative of the deceased. The meaning of the expression possibly lies somewhere between these two alternatives. The avenger of blood may well be the nearest male kinsman of the deceased; his responsibility, however, was not simply to kill the person responsible for the death (whether manslayer or murderer), but to bring him before the established courts of law in his home town, who would determine the case in the proper manner. If the death was manslaughter, the manslayer would be sent to the city of refuge; the city of refuge was not simply a place of safety, but a place in which the manslayer made atonement for the deed of which he was guilty. If the death was determined to be murder, then the culprit would be executed."[5]
     The avenger of blood could execute the killer, but only after the city officials had properly carried out a trial (see Num 35:16-28), as Moses had previously said, “the congregation shall judge between the slayer and the blood avenger according to these ordinances” (Num 35:24), and this on the basis of two or more witnesses (Num 35:30). And if the manslayer was found innocent of any criminal wrongdoing, he could remain in the city of refuge for safety until the death of the high priest, at which time he could safely return to his own land (Num 35:22-28). But there was a price to be paid by one who took the life of another, even though accidentally, as Warren Wiersbe writes, “If found innocent, the manslayer was allowed to live safely in the city of refuge until the death of the high priest. Even though he was innocent, he still paid a price for accidentally killing another human being. If he left the city of refuge, his life was in danger and the elders couldn’t protect him.”[6] Jack Deere affirms, saying, “The cities of refuge taught Israel how important life is to God. Even though a man had killed his neighbor accidentally he still had to give up a large measure of his freedom for an extended period of time.”[7]
     All these factors required the need for multiple cities, as Moses wrote, “Therefore, I command you, saying, ‘You shall set aside three cities for yourself’” (Deut 19:7). These cities, roads, and judicial structures worked together to protect the innocent and condemn the guilty. Moses, thinking ahead, considered the possibility of adding new cities to handle these sorts of cases if the nation expanded its territory. Moses said, “If the LORD your God enlarges your territory, just as He has sworn to your fathers, and gives you all the land which He promised to give your fathers– 9 if you carefully observe all this commandment which I command you today, to love the LORD your God, and to walk in His ways always—then you shall add three more cities for yourself, besides these three” (Deut 19:8-9). Here, God promised to enlarge the nation’s territory if they pursued righteousness as He was directing them. This directive repeats what Moses had stated before in Deuteronomy 6:5. If their territory expanded, then so must their continued pursuit of righteousness before the Lord. By providing these cities of refuge, it would prevent the avenger of blood, in the heat of the moment, from overtaking and killing the one fleeing to a city of refuge for trial, “So innocent blood will not be shed in the midst of your land which the LORD your God gives you as an inheritance, and bloodguiltiness be on you” (Deut 19:10). The avenger who killed a manslayer before his trial would have shed “innocent blood” and been guilty of murder himself.
     What follows pertained to the one who intentionally killed another and then tried to flee to a city of refuge for protection. Moses said, “But if there is a man who hates his neighbor and lies in wait for him and rises up against him and strikes him so that he dies, and he flees to one of these cities, 12 then the elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, that he may die” (Deut 19:11-12). Remember, when a community investigated a case to determine guilt, it was to be “On the evidence of two witnesses or three witnesses” (Deut 17:6a).[8] This set a high bar for trials which was intended to protect the innocent and judge the guilty. Once guilt had been established, the murderer was to be executed, and this by the avenger of blood. Moses had previously stated that capital punishment could not occur on the basis of a single witness, saying, “no person shall be put to death on the testimony of one witness” (Num 35:30b). For emphasis, he repeated this policy again, saying, “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed” (Deut 19:15). In Israel, as in any society, there was always the possibility that a wicked person would present a false charge against another, thus corrupting and weaponizing the judicial system for evil ends. The Lord had clearly forbidden this, saying, “You shall not bear false witness against your neighbor” (Deut 5:20). The two or three witness policy would mitigate against this sort of corruption. In fact, there was a statute that condemned the false witness to bear the punishment he sought to bring upon another. Moses said, “If a malicious witness rises up against a man to accuse him of wrongdoing…[and] if the witness is a false witness and he has accused his brother falsely, then you shall do to him just as he had intended to do to his brother” (Deut 19:16, 19).
     If a person was found guilty of intentional homicide, Moses said, “You shall not pity him, but you shall purge the blood of the innocent from Israel, that it may go well with you” (Deut 19:13). There was a time and place to show pity to others, such as the poor within the community. But there were also times in which citizens were to withhold pity toward others who were guilty of horrible sins. Israel was told to have no pity for the wicked Canaanites (Deut 7:16), nor the family or close friend who enticed them to practice idolatry (Deut 13:6-8), nor those guilty of murder (Deut 19:11-13), nor a malicious witness (Deut 19:18-21), nor a woman who sought to damage the genitals of a man (Deut 25:11-12). Sentiment is healthy, but should never cloud wisdom nor interfere with the execution of justice. By executing God’s judgment upon those guilty of murder, His people would “purge the blood of the innocent from Israel” and God would ensure His blessing “that it may go well” with them (Deut 19:13b; cf. Num 35:33). If Israel would obey this law, it would reflect God’s righteous expectations for them (Deut 16:20), be for their good, and He would bless them for their obedience (Deut 6:24-25).
Present Application
     Biblically, there is a difference between killing and murder. Murder is always wrong (Ex 20:13), since it is born out of sinful hatred (1 John 3:15), and unjustly takes the life of someone who is made in the image of God (Gen 1:27; 9:6). However, there are times when killing is justified and necessary. Under the Mosaic Law, capital punishment was required by God for certain violations.[9] Killing is justified when God commands it. Also, we learn that God Himself has killed (Ex 12:29; 13:15; Lev 10:1-3; Deut 32:39; 1 Sam 2:6; 25:38; 2 Ch 13:20; Acts 5:1-11; 1 Cor 11:27-30), and will kill again (Rev 19:11-21). God instituted capital punishment with Noah (Gen 9:5-6), perpetuated it under the Mosaic Law (Ex 21:23-25), and continues to delegate the practice to human governments (Rom 13:4; cf., Acts 25:11). Capital punishment is necessary: 1) to exact justice for those who have been innocently murdered because they bear the image of God (Gen 9:6), and 2) to deter acts of evil (Rom 13:4). The biblical teaching is that there is “a time to kill and a time to heal” (Eccl 3:3), “a time for war and a time for peace” (Eccl 3:8). At times God called His people to kill others, whether individuals (1 Sam 15:32-33), or mass groups of people (Ex 32:27-28; 1 Sam 15:1-3). As a theocratic nation, Israel was under divine orders to kill all the wicked Canaanites (Deut 7:1-2; 20:17). David recognized that his military skills were from God when he said, “Blessed be the LORD, my rock, who trains my hands for war, and my fingers for battle” (Psa 144:1; cf., Psa 18:34). David was in God’s will when he stood on a field of battle and killed his enemy (1 Sam 17:46-51), and later when he rescued his family and belongings from Amalekites who destroyed and plundered the city of Ziklag (1 Sam 30:1-20). And David was justified in killing Goliath (1 Sam 17:48-51). Biblically, there are occasions when God sovereignly extends grace and mercy toward the guilty who humble themselves and display genuine repentance (2 Sam 11:1-5; 12:13; cf., Psa 32:1-5; Mic 7:18-19; John 8:1-11). Today, in the Church Age, God has delegated capital punishment solely to the governments of this world (Rom 13:1-6; 1 Pet 2:13-14). However, this does not prevent God’s people from practicing self-defense, by lethal or nonlethal means.
     Throughout the Bible we observe God’s people engaging in self-defense to protect themselves as well as others. For example, in the book of Exodus, self-defense was permitted by a homeowner when confronting a thief, but only as the situation warranted. Moses wrote, “If the thief is caught while breaking in and is struck so that he dies, there will be no bloodguiltiness on his account [i.e., the killer]. But if the sun has risen on him, there will be bloodguiltiness on his account” (Ex 22:2-3). The distinction seems to be the whether the thief breaks in during daylight hours or at night. If it’s dark, the homeowner cannot see whether his intruder is armed and is therefore justified in killing him. Another example is found in the book of Esther, as we’re told that King Xerxes “granted the Jews who were in each and every city the right to assemble and to defend their lives, to destroy, to kill and to annihilate the entire army of any people or province which might attack them, including children and women, and to plunder their spoil” (Est 8:11). These Jewish men had the right to protect themselves, as well as innocent children and women. At one time, Jesus did not require His disciples to carry a sword, but then later told them to purchase one for self-defense (Luke 22:35-36).
     If possible, Christians should “Pursue peace with all men” (Heb 12:14), avoiding trouble and even tolerating a certain amount of abuse. When Saul tried to kill David with a spear, “David fled and escaped that night” (1 Sam 19:10). And when hostile Jews wanted to stone Jesus, we’re told, “Jesus hid Himself and went out of the temple” (John 8:59). In Jesus’ Sermon on the Mount, He told His disciples, “I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also” (Matt 5:39). A slap is a nonlethal assault, and the Christian should be willing to tolerate these sorts of abuses without seeking personal revenge. Solomon echoed this when he wrote, “A man’s discretion makes him slow to anger, and it is his glory to overlook an offense” (Prov 19:11). The apostle Paul stated, “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, for it is written, ‘Vengeance is mine, I will repay,’ says the Lord.” (Rom 12:17-19). However, though we tolerate certain abuses according to the will of God, this does not mean lethal force cannot or should not be exercised on other occasions, and this according to the will of God. Remember, at one time Jesus allowed Himself to be beaten and crucified by order of the Roman Governor, Pontus Pilate (John 19:1-16; cf., 1 Pet 2:21-23); however, this same Jesus will return at the Second Coming and suppress rebellion by personally killing many millions of people (Rev 19:11-21; cf. Isa 63:1-6).
     As a nonlethal deterrent the Christian might exercise his legal rights to avoid a harmful or fatal attack. For example, when in Jerusalem, the apostle Paul found himself in a situation where he was about to be flogged by a Roman soldier—which might have killed him or crippled him for life—and he defended himself by exercising his legal rights as a Roman citizen (Acts 22:25-29). Paul was not averse to dying if he were actually guilty of a crime deserving of death (Acts 25:11), but if not guilty, he was ready to defend himself by legal means if necessary.
     Additionally, when facing lethal force by an attacker, sometimes a verbal warning is sufficient to neutralize the threat. However, if the waning does not deter, then the believer has the right to escalate and use the necessary force to stop the attacker. For example, when Abner was being pursued by Asahel, Abner said, “Turn aside from following me. Why should I strike you to the ground?” (2 Sam 2:22). However, Asahel refused to heed Abner’s warning and “refused to turn aside; therefore, Abner struck him in the belly with the butt end of the spear, so that the spear came out at his back. And he fell there and died on the spot” (2 Sam 2:23).
     Lastly, there may be times when we have no option of escape, nor the means to defend ourselves, and we should be ready to die a martyr’s death. Luke records such an event when Stephen was stoned to death with no way of escape, and rather than reacting with violence, he committed himself to the Lord. Luke wrote, “They went on stoning Stephen as he called on the Lord and said, ‘Lord Jesus, receive my spirit!’ Then falling on his knees, he cried out with a loud voice, ‘Lord, do not hold this sin against them!’ Having said this, he fell asleep” (Acts 7:59-60). Stephen’s words and actions modeled the humility and love Jesus displayed toward His enemies while being crucified (Luke 23:34, 46). In this situation, God did not rescue Stephen from death, but sustained him by means of the Holy Spirit (Acts 6:10) and stood in approval of his message and welcomed him as the first Christian martyr into heaven. The record of Stephen’s life was that he was a good man, full of faith, who helped the needy and preached the gospel.
 
[1] If a person were going to intentionally kill another, simpler means would naturally be employed, for the likelihood that one could deal a fatal blow to another in the situation Moses described would be too complex to execute with any degree of certainty. In such a situation the murderer would need to know the exact location and distance of his victim, coordinate the axe head to come off the handle at the correct time of the swing, travel the intended path, then strike the victim in the intended spot, and with sufficient force to be fatal.
[2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 453.
[3] 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), 297.
[4] Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Dt 19:6.
[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), 266–267.
[6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 129.
[7] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 297.
[8] In the New Testament, the apostle Paul borrowed the rule of two or three witnesses in church policy concerning charges brought against Church leaders, saying, “Do not receive an accusation against an elder except on the basis of two or three witnesses” (1 Tim 5:19).
[9] These included: intentional murder (Ex 21:12-14; Deut 19:10-13; cf., Gen 9:6), attacking or cursing a parent (Ex 21:15; Deut 21:18-21), kidnapping (Ex 21:16), habitual rebellion against God (Deut 17:12), worshipping pagan gods (Ex 22:20), blasphemy against God (Lev 24:15-16), working on the Sabbath (Num 15:32-36), being a false prophet and leading Israelites into idolatry (Deut 13:1-5), human sacrifice (Lev 20:2), the practice of divination, sorcery or witchcraft (Ex 22:18; Deut 18:9-14), adultery (Deut 22:22), sex with an animal (Ex 22:19; Lev 20:15-16), incest (Lev 20:11-12, 14), homosexuality (Lev 18:22; 20:13), and the rape of an engaged woman (Deut 22:25-27).

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 

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/ 

Jeremiah 23:25-40 - True and False Prophets

The central idea of Jeremiah 23:25-40 is that false prophets were giving false messages derived from depraved imaginations and their messages were confusing God’s people and leading them astray from His will. Here is a complete set of study notes: https://thinkingonscripture.files.wordpress.com/2021/12/jeremiah-23_25-40-true-and-false-prophets.pdf 

Knowing and Doing the Will of God - Part 1

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/ 

Deuteronomy 17:8-13 - The Role of Judges and Priests in Ancient Israel

     This unit of Scripture is part of a larger section in which Moses addresses four leadership offices God would assign in Israel, namely, judges (Deut 16:18-17:8), priests (Deut 17:9-13; 18:1-8), kings (Deut 17:14-20), and prophets (Deut 18:15-22). These four leadership offices were bound by the Mosaic Law, which legitimized their authority and was the guide for their rulership.
     In this pericope, Moses continues his message to the Israelites who were about to enter the land of Canaan. In addition to judges (שָׁפַט shaphat) who would serve in local communities (Deut 16:18-17:8), Moses introduces a higher court that consisted of Levitical priests and a judge who would serve at a central location, namely the tabernacle or temple. This higher court was intended to handle legal cases that were too difficult for judges in local communities.
     Being a theocracy meant God was their Judge, Lawgiver, and King (Isa 33:22). As King, He was their national leader. As Lawgiver, He was the source of their legislation. As Judge, He would evaluate His people on the basis of their adherence to His laws. Moses himself had previously served as a judge (Ex 18:13-16), and had instructed others in God’s law (Ex 18:17-26). The men Moses selected to serve as judges were to be men of good character, “men who fear God, men of truth, and those who hate dishonest gain” (Ex 18:21a). These men could be selected from any of the tribes in Israel, and their moral integrity was to be the chief quality. Once selected and trained, judges in Israel were to see themselves as subordinate representatives of God, the supreme Judge of Israel. God directed His judges to adhere to His standards, saying, “Justice, and only justice, you shall pursue, that you may live and possess the land which the LORD your God is giving you” (Deut 16:20). This meant knowing and judging according to God’s written laws. If a judge in Israel perverted justice, it meant he diminished the character of God. Following the directives in Deuteronomy, King Jehoshaphat (who reigned from 873 to 848 BC) appointed judges in Judah and told them, “Consider what you are doing, for you do not judge for man but for the LORD who is with you when you render judgment” (2 Ch 19:6). He also spoke to the priests in Judah and told them to help execute “the judgment of the LORD and to judge disputes among the inhabitants of Jerusalem” (2 Ch 19:8).[1]
     In Israel, the priest (כֹּהֵן kohen) referred to those who drew near to God on behalf of others, usually in sacred matters of prayer and sacrifice. God originally intended the whole nation of Israel 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 Aaron and his descendants, and the Levites were to be their assistants (Num 3:1-10; 18:1-7). According to God’s law, priests were to:
Be holy in their behavior (Ex 19:6).
Teach His law to others (Lev 10:11; Deut 33:10).
Preserve the tabernacle and temple (Num 18:1-4).
Officiate duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16).
Inspect people and fabrics for cleanliness (Lev 13-14).
Receive tithes (Num 18:21, 26; cf. Heb 7:5).
Offer sacrifices for sin (Lev chapters 4, 9, 16).
Educate and lead God’s people in religious services (Ezra 7:10; Neh 8:1-5, 8).
Help judges decide legal matters (Deut 17:8-13).
     Moses opens this section by addressing the judges in local communities, saying, “If any case is too difficult for you to decide, between one kind of homicide or another, between one kind of lawsuit or another, and between one kind of assault or another, being cases of dispute in your courts, then you shall arise and go up to the place which the LORD your God chooses” (Deut 17:8). The word court literally means gate (שַׁעַר shaar) and refers to the gate of the city. The city gate was an open area that served as the place where litigants would meet town elders, other citizens, and judges who helped adjudicate crimes or legal matters. Not only where these cases open to the public, but they were also handled relatively quickly (see Ruth 4:1-11). However, Moses assumed there would arise difficult cases in which local judges could not render a ruling, cases of homicide, lawsuit, or assault. When this happened, the judges could take the matter to a higher court.
     The higher court would be at a central location of God’s choosing. At first, this would be the tabernacle and later the temple. Moses directed the local judges, saying, “So you shall come to the Levitical priest or the judge who is in office in those days, and you shall inquire of them and they will declare to you the verdict in the case” (Deut 17:9). It could be that the Levitical priests would select one of their own to serve in a judicial capacity; however, the use of the definite article connected with the word “judge” ( הַשֹּׁפֵטha shaphat – the judge) implies a distinction between them. That is, there would be several priests and a particular judge who resided at the tabernacle/temple. These would serve as the court of last appeal. It’s possible the high priest could discern a divine answer by using the Urim and Thummim (Ex 28:29-30; cf. 1 Sam 28:6); however, it seems more likely the theological and experiential wisdom of the priests and judge would decide the case. Once a verdict came down to the local judges, they were instructed:
     You shall do according to the terms of the verdict which they declare to you from that place which the LORD chooses; and you shall be careful to observe according to all that they teach you. According to the terms of the law which they teach you, and according to the verdict which they tell you, you shall do; you shall not turn aside from the word which they declare to you, to the right or the left. (Deut 17:10-11)
     The local judges who brought the difficult case were bound to adhere to the decision given to them by the priests and judge at the tabernacle/temple. The verdict was declared from the “place which the LORD” chose, which meant Yahweh was involved in the decision, and it was final. The judges who originally brought the case were not free to execute a sentence either with leniency or severity beyond what had been handed to them. The decision of the court represented God’s will, and to reject or deviate from the court’s decision was to reject or deviate from God’s decision, and such an act would be a crime against the Lord. Moses wrote, “The man who acts presumptuously by not listening to the priest who stands there to serve the LORD your God, nor to the judge, that man shall die; thus you shall purge the evil from Israel” (Deut 17:12). Executing those who rebelled against the Lord’s decision was seen as purging evil from their communities. In this way, the judges would advance God’s directive to administer “justice, and only justice” within their communities (Deut 16:20a). If the rebellious person was put to death, it would create a healthy fear that would prevent others from rejecting the Lord’s authority. Moses said, “Then all the people will hear and be afraid, and will not act presumptuously again” (Deut 17:13). It’s noteworthy that this legal system Moses was providing assumed objective standards of law (that everyone could observe) predicated on the integrity of words (that didn’t change or lose meaning) and the reliability of language as a vehicle of communication from one person or group to another.
     Moses was providing God’s laws, which were a reflection of His righteous character and the basis for their covenantal relationship with Him. Obedience to God’s directives guaranteed blessing and disobedience guaranteed cursing (Deut 11:26-28). Remember, the exodus generation had seen the Lord’s power and experienced His liberation from Egyptian slavery (Ex 13:3), yet, they rebelled against the Lord ten times—disobeying His commands—and were punished by Him (Num 14:22-23). The result of their disobedience was they were not permitted to enter Canaan, but to wander in the wilderness for forty years until they perished (Num 14:28-35). Though they had the promises of God, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). After the exodus generation died, Moses educated their children, restating the Law (Deuteronomy), and these experienced the Lord’s blessings because they responded positively to the godly leadership of Joshua and followed the Lord’s directives. However, after Joshua’s death (Judg 2:8-9), and the death of the generation of Israelites he’d led (Judg 2:10a), we learn, “there arose another generation after them who did not know the LORD, nor yet the work which He had done for Israel” (Judg 2:10b). Rather than follow in the ways of the Lord, we learn, “Then the sons of Israel did evil in the sight of the LORD and served the Baals, and they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger” (Judg 2:11-12).
 
[1] Jehoshaphat was a relatively good king who followed after the ways of King David. Jehoshaphat started his reign by committing himself to the Lord and destroying the pagan worship centers throughout Judah (2 Ch 17:3-6). He then directed godly men to teach God’s Word throughout the land (2 Ch 17:7-8), and “They taught in Judah, having the book of the law of the LORD with them; and they went throughout all the cities of Judah and taught among the people” (2 Ch 17:9).

Deuteronomy 17:2-7 - How Judges in Israel were to Investigate and Deal with Idolatry

     This unit of Scripture is part of a larger section in which Moses addresses four leadership offices God would assign in Israel, namely, judges (Deut 16:18-17:8), priests (Deut 17:9-13; 18:1-8), kings (Deut 17:14-20), and prophets (Deut 18:15-22). These four leadership offices were bound by the Mosaic Law, which legitimized their authority and was the guide for their rulership.
     In this pericope, Moses continues his message to the judges in Israel (Deut 16:18-20) and addresses the evil of idolatry that may happen within a community (Deut 17:2-3). If the judges heard about a case of idolatry, they were to launch a thorough investigation (Deut 17:4a), and if the report was true, the man or woman guilty of the evil act was to be put to death by stoning (Deut 17:4b-5). The evidence for the case was based on the eye witness testimony of at least two, or preferably, three persons (Deut 17:6). The persons who testified as eye witnesses were to be the first to cast a stone against the offender, and then others within the community were to join in and execute the offender (Deut 17:7a). In this way, God’s people purged the evil persons from their community, thus removing the existential danger of idolatry (Deut 17:7b).
     All Israel was to remember and honor God as their Ruler, Lawgiver, and Judge (Isa 33:22). The nation was being blessed with the land of Canaan which God had promised to them (Gen 15:18; 17:7-8; 26:3-4; 28:13-14; Ex 3:8, 17; 13:5; 33:2). Though God was giving them the land as a blessing (Deut 4:1, 40; 11:31-32; 13:12; 16:20), He retained ownership at all times (Lev 25:23; cf. Deut 10:14; 2 Ch 20:5-7; Psa 24:1; 89:11; Acts 17:24-26). The land of Canaan was theirs by divine promise, but possessing the land was contingent on their faithful obedience to the conditions of the Mosaic Covenant. If Israel repeatedly turned away from God and pursued idols, the Lord would curse them as He’d promised and eventually remove them from the land (Deut 28:63). Concerning the passage under consideration, Moses said:
"If there is found in your midst, in any of your towns, which the LORD your God is giving you, a man or a woman who does what is evil in the sight of the LORD your God, by transgressing His covenant, 3 and has gone and served other gods and worshiped them, or the sun or the moon or any of the heavenly host, which I have not commanded, 4 and if it is told you and you have heard of it, then you shall inquire thoroughly." (Deut 17:2-4a)
     God was going to give towns for His people to live in, but it was their responsibility to live righteously and to maintain the covenant relationship they had with Him. Personal responsibility is here in view. If the judges in the local communities became aware of a person—man or woman—who was committing idolatry, it was their responsibility to investigate the matter. The specific offense mentioned here is that of idolatry, which Moses calls evil (הָרַע ha ra - lit. the evil, referring to idolatry; cf. Judg 2:11; 3:7; 10:6). Idols were generally manmade objects, but could also include stellar bodies such as “the sun or the moon or any of the heavenly host” (Deut 17:3b). Idolatry was a crime of the highest order. Peter Craigie writes:
"The crime undermined the very basis on which the covenant community existed and therefore it was to be dealt with very severely, for it threatened the security and life of all Israelites. Thus, the crime, though religious in form, was political in significance. It is analogous to the modern crime of espionage or treason in time of war, for the net effect of both would be to weaken the security of the homeland."[1]
     That this crime was done “in the sight of the LORD your God” implies God’s omniscience (cf., Psa 139:1-4; Matt 10:30). And Moses uses the proper name of God (יהוה) which was the name He used when establishing His covenant with Israel. The word transgressing translates the Hebrew verb עָבַר abar, which means to pass over, go one’s own way, or transgress. Here, the term refers to unfaithful individuals who are walking away from the Lord, going their own way, breaking the contract, and worshipping blocks of wood or stone instead of the One who had liberated them from slavery (Deut 5:6), given them the land of Canaan (Deut 4:1; 9:6), cities, houses, wells and vineyards (Deut 6:10-11), enabled them to produce wealth (Deut 8:18), and promised to bless their labor (Deut 7:13; 11:13-15). The word covenant translates the Hebrew word בְּרִית berith, which means covenant, agreement, or contract. Israel was in a binding relationship with God—a contract—that promised blessing if they obeyed (Deut 28:1-14) and cursing if they disobeyed (Deut 28:15-68; cf. Deut 11:26-28). God was giving His people land and towns, and also written laws which were intended to guide the leadership concerning the formation and practice of good government. It was the leadership’s responsibility—as theocratic administrators in God’s kingdom—to apply His laws within their towns. If a judge heard about someone practicing idolatry, he was to take action and investigate the matter thoroughly (Deut 17:4a). It would be unjust to convict someone on the basis of mere hearsay. A careful investigation would be necessary in order to establish beyond all doubt that this crime had been committed.
     Moses continued, saying, “Behold, if it is true and the thing certain that this detestable thing has been done in Israel, then you shall bring out that man or that woman who has done this evil deed to your gates, that is, the man or the woman, and you shall stone them to death” (Deut 17:4b-5). If the offense of idolatry was true, the offender—whether man or woman—was to be executed. The reason was idolatry was tantamount to treason because it subverted God’s authority by influencing the Israelites to devote themselves to a manmade idol. If left unaddressed, idolatry would destroy Israel from the inside out. An idol, being only a block of wood or stone, cannot provide, protect, or guide those who worship them. However, part of the attraction of idols is that they make no demands contrary to the proclivity of the fallen human heart. And when there is no check on the human heart to restrain its sinful inclinations, the result is a breakdown in morality that weakens society and leads to harmful behavior, especially toward the righteous, vulnerable, and innocent within a community. The punishment for idolatry was death (Deut 17:5; cf., Deut 13:10), and the participation of others in the community to execute the idolaters showed their understanding of the seriousness of the crime and its potential harm on them all.
     When the judges investigated a case to determine guilt, it was to be “On the evidence of two witnesses or three witnesses” (Deut 17:6a). This set a high bar for trials which was intended to protect the innocent and judge the guilty. Moses continued, saying, “he who is to die shall be put to death; he shall not be put to death on the evidence of one witness” (Deut 17:6b). Moses had previously stated that capital punishment could not occur on the basis of a single witness, saying, “no person shall be put to death on the testimony of one witness” (Num 35:30b). For emphasis, he repeats this policy later, saying, “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed” (Deut 19:15).[2] In Israel, as in any society, there was always the possibility that a wicked person would present a false charge against another, thus corrupting and weaponizing the judicial system for evil ends. The Lord had clearly forbidden this, saying, “You shall not bear false witness against your neighbor” (Deut 5:20). The two or three witness policy would mitigate against this sort of corruption. In fact, there was a statute that condemned the false witness to bear the punishment he sought to bring upon another. Moses said, “If a malicious witness rises up against a man to accuse him of wrongdoing…[and] if the witness is a false witness and he has accused his brother falsely, then you shall do to him just as he had intended to do to his brother” (Deut 19:16, 19). These laws, if properly followed, would allow the judicial system to function properly and for Israel to administer justice against idolaters.
      Because sin is contagious, an egregious sin such as idolatry could spread from one family to another, to communities, and eventually infect the whole nation. Failure to follow this instruction would allow the spiritual disease to spread throughout the community, which could bring about the death of the nation.[3] Concerning the execution of the idolater who was determined to be guilty, Moses said, “The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people” (Deut 17:7a). Concerning the involvement of the witnesses in the execution of the offender, Eugene Merrill writes:
"The purpose for this contingency was to preclude personal or private vindictiveness and to assure that what was observed had actually occurred and was not the product of poor sensory perception or an overactive imagination. To forestall a conspiratorial process in which witnesses would collaborate in misrepresenting the truth, the witnesses would themselves be forced to hurl the first stones of execution (v. 7). The gravity of what they were called upon to do would be so great that it was likely that the collusion would unravel either in the judicial process itself or subsequent to the miscarriage of justice."[4]
     The public execution was not to be administered by the leadership, but by the residents of the town. Those who personally witnessed fellow Israelites practicing idolatry were directed be the first to cast a stone. Then, other Israelites were to participate in putting the offender to death, and in this way, Moses said, “So you shall purge the evil from your midst” (Deut 17:7b). Here, the purging consisted of the person who practiced idolatry and thus influenced others to evil. Daniel Block states, “Moses’ concern for communal health leaves no room for sentimentality or prejudice. Yahweh’s agenda requires a people united in its devotion to him and rigorous in its preservation of its own character as a holy people (cf. 7:1–6). Eliminating those guilty of capital crimes eradicates the evil from the land and the people.”[5]
     If this law had been faithfully executed by the judges and citizens in Israel, it would have kept idolatry at bay and helped preserve the spiritual and moral purity of the nation. However, the record of Israel’s history—with the exception of a few generations that were faithful to God—is a record of their worship of pagan idols, which at times included human sacrifice (Deut 12:31; 18:10-11; 2 Ki 17:6-23; 21:6; Psa 106:37-38; Jer 7:30-31; 19:4-5; 32:35; Ezek 16:20-21). Because of a breakdown in leadership and jurisprudence, God eventually judged His people because they failed to judge themselves. After hundreds of years of idolatry, God destroyed the ten northern tribes of Israel in 722 B.C. (2 Ki 17:7-23), and the two southern tribes of Judah in 586 B.C. (Jer 25:8-11).
Present Application:
     Idolatry, at its core, it is the selfish sin of substitution in which a person dedicates himself to something or someone lesser than God to direct his life and to meet his wants and needs. God states, “You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth” (Ex 20:3-4). Biblically, there is only one God (Isa 45:5-6), and to worship someone or something in His place is to steal the glory due Him (Isa 42:8). Idolatry is thievery of the highest order. An idol is merely the work of a craftsman (see Isa 44:9-20). There is no life in it (Psa 115:1-8; Jer 51:17; Hab 2:18-20), nor can it deliver in times of trouble (Isa 46:5-7). And, as stated previously, an idol cannot provide, protect, or guide those who worship it. However, part of the attraction of idols is that they make no demands contrary to the proclivity of the fallen human heart. And there’s the problem. For when God and His Word do not hold the place of preeminence so as to govern the life of a person (concerning personal choices, family, finances, business, etc.), the heart is then free to follow its sinful inclinations. The result is a lifestyle that ultimately frustrates the worshipper, weakens his/her morals, and eventuates in the harm of others for the sake of self-interest.
     Like Israel, Christians are susceptible to idolatry. Writing to Christians in Corinth, Paul said, “Do not be idolaters” (1 Cor 10:7), instructing them to “flee from idolatry” (1 Cor 10:14), revealing that a sacrifice to an idol is really a “sacrifice to demons and not to God” (1 Cor 10:20a). The reason for Paul’s instruction was he did not want the Christians at Corinth “to become sharers in demons” (1 Cor 10:20b). The apostle John, who twice bowed to worship an angel and was rebuked for it (Rev 19:10; 22:8-9), wrote to Christians, saying, “Little children, guard yourselves from idols” (1 John 5:21).
     Modern forms of idolatry can include: 1) The actual worship of physical idols in one’s home or pagan temple (Ex 20:3-5; cf. Ex 32:1-4). This form of idolatry is straightforward in its form and function, as one worships the physical representation of pagan deity. Various forms today can include Hinduism, New Age, ancestor worship, astrology, and the occult. 2) Money, the aggressive pursuit and acquisition of which makes us feel secure and powerful (Matt 6:24; 1 Tim 6:6-10). Money can be a blessing, but only when it does not take the place of God. A good test of whether money has taken the place of God is whether we hoard it or use it wisely for God’s purposes and glory (1 Tim 6:17-19), the advancement of Christian ministries, and helping the less fortunate in society (Jam 2:15-16). 3) Humanism, which places mankind at the center of everything and makes us look only to ourselves or others for purpose, meaning, and the solution to our own problems. Atheism, big government (socialism and communism), naturalism (which teaches evolution), and environmentalism are all manifestations of humanism, as we become our own lords to find meaning in life and to solve our own problems without God’s help. Humanism is what predominates in our universities, government, businesses, and social institutions. 4) Pleasure, which elevates physical stimulation above all else. Manifestations of this can include a commitment to drugs, alcohol, sex, food, and entertainment such as music and television with the result that God has no place in the life of that person. When all of life is under God’s control, we will have eliminated our personal idols.
     Idolatry in the Church should be dealt with as a most serious offense. However, the Church is not Israel and we are not under the Mosaic Law as the rule of life (Rom 6:14; Heb 8:13), but under the Law of Christ (1 Cor 9:21; Gal 6:2); therefore, how we handle idolaters is different. Israel was required to execute those guilty of idolatry (Deut 17:2-5), but no such command is given to the Church. God’s directive for the Church is to disassociate from the rebellious person who refuses to turn from idolatry in order that we might preserve our walk with God. As Christians, we are to live holy lives, as Peter wrote, “like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy’” (1 Pet 1:15-16). To be holy means we are set apart from the sinful ways of the world and living in conformity with God’s character and commands. God directs us to manage our relationships with others, for though we live in a fallen world and interact with sinful people, we must be careful who we let into our inner circle of friends, for “bad company corrupt good morals” (1 Cor 15:33; cf. Prov 13:20; 22:24-25). Israel, as a nation, failed to manage their relationships with the surrounding pagan nations, and as a result, they “mingled with the nations and learned their practices, and served their idols, which became a snare to them. They even sacrificed their sons and their daughters to the demons” (Psa 106:35-37). The very wise King Solomon failed to manage his relationships and “his wives turned his heart away after other gods” (1 Ki 11:4). The result was, “Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol of the Ammonites. Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father had done” (1 Ki 11:5-6). Writing to Christians at Corinth, Paul stated, “I wrote to you 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” (1 Cor 5:11; cf., Rom 16:17; 2 Th 3:6). Disassociation was for the purpose of maintaining holiness with the Lord and avoiding a snare that will trap us in sin. Disassociation is never easy, for we love fellow believers and desire friendship with them, praying and reminding them of Scripture when we have opportunity, hoping they will come to their senses and come back into fellowship. However, our walk with God must always take priority, for He is our greatest Friend, and allegiance to Him secures for us all that is strong and good and meaningful in life. And if/when the erring believer turns back to the Lord and resumes his/her walk-in-the-Word, then all will be as it should, and we should extend forgiveness and grace and welcome him/her back into fellowship.
 
[1] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 250.
[2] In the New Testament, the apostle Paul uses this same rule in church policy concerning charges brought against Church leaders, saying, “Do not receive an accusation against an elder except on the basis of two or three witnesses” (1 Tim 5:19).
[3] Unfortunately, this is what happened, as idolatry was permitted. A terrible example is seen in Solomon who allowed his wives to influence him to worship foreign gods (1 Ki 11:1-10), and this had a negative impact on the nation of Israel, as it encouraged others to worship idols. Because Israel pursued idols, this brought God’s judgment, which ultimately led to the nation’s destruction (2 Ki 17:6-23).
[4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 261.
[5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 407.

Deuteronomy 16:18--17:1 - Judges in Israel

     In this pericope, Moses directs Israel to appoint judges and officers for themselves within each town that God was giving them (Deut 16:18). These judges were to judge according God’s righteous standards and not perversely (Deut 16:19-20), especially as it related to worship and sacrifice (Deut 16:21—17:1). This section also begins to name four leadership offices God would assign in Israel, namely, judges (Deut 16:18-17:8), priests (Deut 17:9-13; 18:1-8), kings (Deut 17:14-20), and prophets (Deut 18:15-22). These were all bound by the Mosaic Law, which legitimized their authority and was the guide for their rulership.
     Previously, Moses had tried to serve as the single judge in Israel, but became overwhelmed, fatigued, and burned out. Moses’ wise father-in-law, Jethro, counseled him to appoint qualified men who were wise and of good character to help judge cases. Moses followed Jethro’s advice and trained men in the law of God so they could serve as judges in Israel (Ex 18:13-27).
     Moses knew his people would soon find themselves transitioning from a nomadic existence to that of living in settled communities. This sociological paradigm shift would necessitate a hierarchical structure of elders who could administer just judgments according to God’s Law that was being communicated by Moses. Moses said, “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment” (Deut 16:18). Moses was giving the people just laws, but it was their responsibility to recognize men of integrity and appoint them (נָתַן nathan) as judges who would officiate legal matters and officers who could carry out their judgments. With this directive, it fell to the elders in each town to appoint judges (שָׁפַט shaphat) who could properly arbitrate legal matters among God’s people, and to select officers (שֹׁטֵר shoter) as subordinates who could carry out their decisions. It’s possible the judges would be selected from among the ruling elders, who were themselves to be wise and discerning men from the community (Deut 1:13). It was the responsibility of the elders to make sure those laws were justly applied within their towns, according to their tribes. More difficult cases could be sent to a higher court (Deut 17:8).
     The laws were given by God, who was their Judge, Lawgiver, and King (Isa 33:22). God was also the One who had liberated them from slavery (Deut 5:6), given them the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards (Deut 6:10-11), enabled them to produce wealth (Deut 8:18), and blessed their labor (Deut 7:13; 11:13-15). Now God was directing them concerning legal matters which, if followed, would have marked them as a righteous people who adhered to just laws. To judge the people with “righteous judgment”- מִשְׁפַּט־צֶדֶק) mishpat-tsedeq) meant their decisions were to conform to the standards set forth in God’s Word. Righteousness (צֶדֶק tsedeq) consisted of the objective standard of written laws Moses was giving the nation, which at that time would have been the Pentateuch. Wiersbe writes:
"The repetition of the word “gates” (16:5, 11, 14, 18; 17:2, 5, 8) indicates that the basic unit of government in Israel was the local town council. It was made up of judges and officers who, with the elders, conducted business at the city gates (Ruth 4:1-12). The judges and officers were probably appointed or elected by the male land-owning citizens of the town, but we aren’t given the details. The word translated “officers” means “writers, secretaries” and refers to the men who kept the official records and genealogies, advised the judges, and carried out their decisions."[1]
     However, living in a fallen world and possessing sinful natures meant there would always be a challenge to following just laws and administering justice. For this reason, Moses said, “You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous” (Deut 16:19). Being partial in a legal case, or taking a bribe from a litigant, are two examples of perverted justice. The judges were not to distort justice, nor be influenced to partiality by the social position of those who stood before them, whether small or great. Each judge was to realize the laws they administered were God’s laws, and that each judge was directly under “the Judge of all the earth” (Gen 18:25). Israel was to remember that “the LORD is our judge, The LORD is our lawgiver, The LORD is our king” (Isa 33:22). The judges in Israel were to realize they were serving as God’s representatives within the community. If a judge perverted justice, it meant he diminished the character and name of God (2 Ch 19:6-7), and the Lord would curse those who perverted justice (Deut 27:25).
     The judges were to be pure in their decisions. For this reason, Moses said, “Justice, and only justice, you shall pursue, that you may live and possess the land which the LORD your God is giving you” (Deut 16:20). To emphasize his point, Moses uses a double reference to righteousness (צֶדֶק צֶדֶק tsedeq tsedeq), stressing the need for the judges to pursue God’s standards among God’s people. If they complied with God’s directive, the result would be that God would bless them by allowing them to continue to live in the land. The reality was that God owned the land (Lev 25:23), and He could evict them as a means of punishment if they became corrupt. Historically, we know that because of rampant idolatry, human sacrifice, and other egregious sins, God eventually destroyed the ten northern tribes of Israel in 722 B.C. (2 Ki 17:7-23), and the two southern tribes of Judah in 586 B.C. (Jer 25:8-11).
     What follows in the next few verses appears to be examples of crimes that were deserving of punishment by judges. Moses said, “You shall not plant for yourself an Asherah of any kind of tree beside the altar of the LORD your God, which you shall make for yourself. You shall not set up for yourself a sacred pillar which the LORD your God hates” (Deut 16:21-22). Because Israel was a theocracy, one could not separate legal from theological matters. In fact, the highest crimes committed were those that perverted the worship of Yahweh by introducing idols within the nation (Deut 5:6-8), which God had previously commanded to be destroyed (Deut 7:5; 12:3). Such an act was tantamount to treason, for it sought to subvert God’s authority with a manmade block of wood or stone.[2] Eugene Merrill writes:
"Moses had just discussed the matter of righteous judgment and the blessing that followed such a policy. Now he provided a hypothetical case or two to illustrate what he meant by untainted jurisprudence and the practices to be followed in achieving it. The violations he adduced could not be more significant, for they strike right at the heart of the covenant relationship. In fact, they challenged the uniqueness of the Lord and the exclusiveness of his worship, on the one hand (16:21–22), thus disobeying the first two commandments; and, on the other hand, they spoke to the sin of cultic impurity in defiance of the third and fourth commandments (17:1). At stake was nothing less than who God is and how he is to be worshiped."[3]
Here, the command was for God’s people not to engage in religious syncretism, in which a pagan Asherah pole would be placed alongside the altar of the Lord and worshipped together. If idols were worshipped alongside Yahweh, it would subvert the Lord’s authority and eventuate in social and judicial perversions. Being only a block of wood or stone, idols cannot protect, provide, or guide those who worship them, but neither do they make demands contrary to the proclivity of the fallen human heart. And when there is no check on the human heart to restrain its sinful inclinations, the result is a breakdown in morality that weakens society and leads to harmful behavior, especially toward the weak and innocent within a community.
     Moses then provided a third example for the judges in Israel, saying, “You shall not sacrifice to the LORD your God an ox or a sheep which has a blemish or any defect, for that is a detestable thing to the LORD your God” (Deut 17:1). Moses had previously provided the directive not to offer a blemished or defective animal as a sacrifice to the Lord (Lev 22:20; Deut 15:21), which here he makes clear would be an afront to God. Such an offering failed to acknowledge God and His goodness as Israel’s Provider. Unfortunately, this is what the Israelites were doing in Malachi’s day (Mal 1:6-9). Peter Craigie writes:
"In relation to 16:21–22, the offering of a blemished sacrifice is similar in result to defiling God’s sanctuary by the importation of things foreign to Israelite worship. It is possible that Canaanite religion did not have such a prescription, and therefore that offering defective animals was a sign of further lapse into a syncretistic form of religion. Any type of syncretism with foreign religion would be an abomination of the Lord your God."[4]
 
[1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 114.
[2] Gideon, a judge in Israel, had cut down an Asherah pole within his community when directed by the Lord (Judg 6:25-27). Gideon’s action caused a stir in his community and the residents of his town wanted to kill him afterwards (Judg 6:28-30).
[3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 258–259.
[4] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 249.

Where Satan is Attacking in America - Part 2

     God’s Word reveals there’s a divine drama unfolding, and the actors consist of angels and people, both good and bad, who operate in interlocking realms that are invisible and visible, both affecting the other. Failure to grasp this biblical truth limits our ability to understand what is transpiring in the world and what role we play. God desires that we live in reality, and His revelation is the blessing that provides insights we could never know except that He has spoken. What we do with that revelation determines whether we’re a force for good or evil. When believers know and live in God’s Word, it affords them the opportunity to make good choices that can bring blessing to those near them. But the opposite is true, that believers living outside of God’s will can bring suffering to those in their periphery. This was true of Jonah who was in disobedience and others suffered because of it (Jonah 1:11-12). But when Jonah obeyed God, many with positive volition were blessed and God’s judgment upon a nation was stayed (Jonah 3:1-10). As Christians, we should play our part well, sharing the gospel of grace and communicating God’s Word as best we can. But we must always keep in mind we’re not the only actors, and that Satan and his forces are at work, trying to weaken individuals, groups and nations. It is the work of Satan in America that motivates the writing of this article. Full article is here: https://thinkingonscripture.com/2021/09/11/where-satan-is-attacking-in-america/ 

How to Test a Prophet

     The word prophet translates the Hebrew word נָבִיא nabi (Grk. προφήτης prophetes), which means “speaker, herald, preacher,”[1] and refers to one who served as the spokesman for another. For example, נָבִיא nabi was used of Aaron who was the spokesman for Moses (Ex 7:1-2). When called of God, the prophet communicated a message directly from the Lord. Sometimes the prophet engaged in forthtelling, in which he addressed sinful behavior within a community, calling God’s people to stop their evil practices and turn to righteous living. But sometimes the prophet engaged in foretelling, in which he revealed the future actions of God, either for judgment or salvation (i.e., The Exodus, the Rapture of the Church, the Tribulation, Millennial Kingdom, etc.). The prophets were primarily men, but did include women such as Miriam (Ex 15:20), Deborah (Judg 4:4), Huldah (2 Ki 22:14), and Anna (Luke 2:36). God’s prophets received His revelation directly and then communicated it to others (Ex 4:12; Jer 1:9; Amos 1:3), and sometimes they served as intercessors to God (Gen 20:7; Ex 32:10-14; 1 Sam 12:17, 19). Throughout Scripture there were true prophets to be obeyed (Deut 18:18; 34:10-11; 1 Sam 3:20; 2 Ch 25:15; 28:9; Hag 1:13; Acts 11:27-28; 21:10-11) and false prophets to be ignored (Deut 13:1-5; 18:21-22; Neh 6:12-13; Jer 23:25-28; Matt 7:15; 24:24; Acts 13:6; 2 Pet 2:1-3; 1 John 4:1-3; Rev 2:20). In the NT, the gift of prophecy was for the edification of others, as Paul wrote, “one who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3).
     It is important to understand that prophetic revelation always originates with God, as the prophet is merely the mouthpiece of the Lord. The Lord told Moses, “I, even I, will be with your mouth, and teach you what you are to say” (Ex 4:12). To Isaiah the Lord said, “I have put My words in your mouth and have covered you with the shadow of My hand” (Isa 51:16a).  And He told Jeremiah, “Behold, I have put My words in your mouth” (Jer 1:9b). We’re not exactly sure how this happened; however, what is clear, is that the words the prophet spoke originated with God. The apostle Peter stated, “No prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pet 1:21; cf. 1 Sam 10:6; 19:20). The word moved translates the Greek word φέρω phero, which means “to bear or carry from one place to another.”[2] Luke used the word φέρω phero to refer to ship that were propelled by a wind (Acts 27:15, 17). Paul wrote, “when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Th 2:13). Prophecy that was written became Scripture. And the prophets who wrote were not robots who merely dictated what God revealed, but maintained their personality, literary style, emotion, and volition.
     In the OT, Moses knew there would be false prophets that would arise and seek to lead God’s people away from their covenant agreement with the Lord. Concerning the false prophets, God said, they “are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds” (Jer 14:14; cf. Jer 23:16, 21). This deception derives from Satan and his demons who are active in the world and constantly seeking to subvert God’s activities and programs. God, in His sovereignty, permits Satan to have his way for a time. Ultimately, false prophets are agents of Satan and can appear as messengers of light (2 Cor 11:14-15). But God has equipped His people to be able to identify false prophets so they can be rejected. In Deuteronomy, Moses gave two objective tests that could be applied to the person who claimed to be a prophet and said, “Thus says the Lord.”
     First was the doctrinal test. In this test, there would appear someone who claimed to be “a prophet or a dreamer of dreams” (Deut 13:1), and would even perform a miraculous sign or wonder (Deut 13:2a). The miraculous sign or wonder performed by the false prophet functioned as a means of persuading others. However, the ability to perform a sign or wonder by itself proves nothing. When Moses was executing God’s plagues upon Egypt, it is recorded three times “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., 7:21-22; 8:6-7). Jesus warned, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10).
     Though able to perform a supernatural act, the deceiver would reveal himself as a false prophet by his words, saying, “Let us go after other gods (whom you have not known) and let us serve them” (Deut 13:2b). When the self-proclaimed-prophet teaches something that clearly violates God’s written Word, he/she reveals the source of their connection. To call God’s people to serve other gods is in violation of the first commandment, which states, “You shall have no other gods before Me” (Deut 5:7), as well as the great commandment which states, “You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deut 6:5). Moses said, “you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul” (Deut 13:3). Here is a test of allegiance. Those who love God will remain loyal to Him (Deut 13:4). Because Israel was a theocracy, and God was their Judge, Lawgiver, and King (Isa 33:22), He directed His people to execute the false prophet or dreamer of dreams (Deut 13:5a), “because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you” (Deut 13:5b). Only those who know God’s Word and live by it will guard themselves against the deceiving power of false miracle workers.
     Second was the short-term-fulfillment of a prophecy. On another occasion, God spoke about “the prophet who speaks a word presumptuously in My name which I have not commanded him to speak” (Deut 18:20a). Like the previous example of a false prophet, God prescribed the death penalty for such an action, saying, “that prophet shall die” (Deut 18:20b). Naturally, the Israelites would ask, “How will we know the word which the LORD has not spoken?” (Deut 18:21). The Lord’s answer was, “When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him” (Deut 18:22; cf. Jer 28:9). Apparently, the prophet would be able to predict a short-term event that everyone could see for themselves and verify. Once the short-term prophecy was fulfilled in exact detail, the prophet’s long-term prophecies could be accepted and relied upon as valid. Jesus adhered to this test, providing short-term prophesies that came to pass (Mark 11:12-14, 19-20), which validated His long-term prophecies which are still pending (Matt 24:3—25:46).
Example of a True Prophet:
"Now behold, there came a man of God from Judah to Bethel by the word of the LORD, while Jeroboam [King of Israel] was standing by the [pagan] altar to burn incense [to false gods; cf. 1 Ki 12:28-33]. 2 He [the true prophet] cried against the altar by the word of the LORD, and said, “O altar, altar, thus says the LORD, ‘Behold, a son shall be born to the house of David, Josiah by name; and on you he shall sacrifice the [bones of the dead] priests of the high places [pagan worship centers] who burn incense on you, and human bones shall be burned on you [fulfilled 300 years later; cf. 2 Ki 23:15-20].’” 3 Then he gave a sign the same day [proving to everyone he was a true prophet], saying, “This is the sign which the LORD has spoken, ‘Behold, the altar [used by King Jeroboam] shall be split apart and the ashes which are on it shall be poured out.’” 4 Now when the king heard the saying of the man of God, which he cried against the altar in Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” But his hand which he stretched out against him dried up, so that he could not draw it back to himself. 5 The altar also was split apart and the ashes were poured out from the altar, according to the sign which the man of God had given by the word of the LORD." (1 Ki 13:1-5)
In this example of a true prophet, we see where he spoke against the worship of false gods in agreement with written revelation (Deut 13:1-5; cf. Ex 20:1-5a), and validated himself by performing an observable short-term prophecy for others to witness (Deut 18:22).
Beware of False Prophets:
"But false prophets also arose among the people, just as there will also be false teachers among you [in the Church], who will secretly introduce destructive heresies [false doctrines], even denying the Master who bought them [attacking the Person of Jesus Christ and His redemptive work on the cross; cf. 1 John 4:1-3], bringing swift destruction upon themselves.  2 Many [in the church] will follow their sensuality, and because of them the way of the truth will be maligned [outsiders will spurn Christianity]; 3 and in their greed they will exploit you [to get your money] with false words [πλαστοῖς λόγοις plastois logois – lit. plastic words, easily molded to accommodate the hearer]; their judgment from long ago is not idle, and their destruction is not asleep." (2 Pet 2:1-3)
     False prophets/teachers will arise in churches and will seek to introduce false doctrines alongside true ones (2 Pet 2:1a; cf. Acts 20:28-30). These false prophets will attack the incarnation of Jesus Christ (2 Pet 2:1b; cf. 1 John 4:1-3), as well as His redeeming work of the cross (2 Pet 2:1). On this basis we know Mormons and Jehovah’s Witnesses are cults. Unfortunately, many in the church will be misled by false teachers, and this will cause the Christian way to be maligned (2 Pet 2:2). The motivation of false prophets is greed, in which they will exploit others for money (2 Pet 2:3a). Their power lies in their false words which they employ to subjugate their hearers. But these false prophets/teachers have not escaped God’s notice, and their judgment is coming (2 Pet 2:3b). Exposure to false teachers is inevitable; however, the Christian mind is guarded and remains stable as the believer continually learns and lives God’s Word (Matt 7:24-27; 2 Cor 10:3-5; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Some false teachers may be won to Christ (Acts 8:9-13), but others are to be resisted or avoided (Gal 2:4-5; Phil 3:2; 2 John 1:9-11).
     There are some Christians today who believe God continues to reveal Himself directly to His people. However, other Christians believe God reveals Himself today only through nature (general revelation), the Bible (special revelation), and providentially through circumstances. The Bible is the only source of special revelation, and God’s providential acts are only discernable by the Christian mind saturated with Scripture. Concerning faith and practice (orthodoxy & orthopraxy), the Bible is the only dependable source of divine revelation, and the Christian does well to know it from cover to cover. Christians are instructed to know God and His will through Scripture (Eph 4:11-16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and the believer who knows and lives God’s Word will prove to be a blessing to others.
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 661–662.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1051.

Matthew 10:24-33 - Overcoming Fear

The main point of this pericope is that Jesus warned His disciples that they would face persecution as His followers, but they should not fear their persecutors, but rather, should fear God who loves and cares for them. Click here for complete set of notes.

Biblical Self-Talk

"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. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ." (2 Cor 10:3-5)
     Self-talk is a mechanism of our reasoning that includes mental dialogues that can be quite complex. The dialogue can originate solely within our mind, or be influenced by external experiences or discussions. Sometimes these dialogues are pleasant, and sometimes not. And they can approximate reality, or be pure fantasy. The Bible presents a number of passages that address what today would be called self-talk (Gen 17:17; Deut 7:17; 8:17; 9:4; 18:21; 1 Sam 27:1; Psa 14:1; Isa 49:21; Jer 3:17-25; Luke 7:39; 16:3; 18:4). On several occasions, David faced pressure in life that disrupted his mental state and he took control of His thoughts and directed them to God (Psa 13:1-6; 42:1-11; 131:1-2). In these instances, David was his own biblical counselor as he applied God’s Word to his own situation and effected stability in his soul.
     The mind is a busy place. As Christians, we face competing systems of thought all around us, via sources such a TV, radio, literature, daily discussions, and experiences. The brain needs to be healthy for the mind to work properly. The brain is our hardware and the mind its software. If the brain is damaged, the mind will not work properly. Or, the brain can be operational, but the mind corrupt. Volition tends the gate of our mind, determining what enters, its level of activity once inside, and the duration of its stay. For the most part, we determine what we let into our stream of consciousness. Sometimes—without our being fully aware—we accept antithetical beliefs, which result in cognitive dissonance and fragmentation. The rational mind will recognize incompatible thoughts and seek to find reconciliation, or eventual correction by means of expunging aberrant thoughts that cause trouble. Of course, this assumes a standard by which to evaluate our thoughts and values. For the Christian, the Bible is God’s special revelation to us to help us understand truths and realities we could not obtain by any other means.
     Self-talk refers to our inner reflections, the mental-dialogues we have with ourselves. But self-talk is never neutral. There’s always a bias. A desire to think a certain way. Thoughts align with God and His Word, our personal desires, or the fallen world around us. Often, self-talk pertains to how something or someone impacts us, and what we can do to make sense of it and manage it along with other activities or pressures. As a Bible teacher, it’s my every intention to get into your mind, to promote God’s Word in every aspect of your reasoning so that you learn to think as He thinks and that His Word will govern every mental discussion. Others are trying to get into your mind as well. Some are helpful, others hurtful. You must choose what you allow in, and you must regulate the mental discussions you have with yourself.
     Sometimes external activities or discussions with others can carry over into mental dramas and discussions we have with ourselves when alone. We create scenarios that play out an emotionally charged debate we had earlier in the day or week.[1] We do this because there’s a natural part of us that wants to make sense of what happened, so we replay the scenario in our minds, albeit imperfectly and with a bias. We might even assign a motive that may, or may not, correspond to reality. Often, real people and experiences come into our mental plays, as we set the stage and cast characters in various roles. We write the script of what each person says, how they act or react, and where the story goes. We play a part in our mental productions, either as the victim or victor. Emotions can flare during these staged productions, and this helps push the storyline in various directions, for better or worse. Often, our mental productions are an effort to anticipate how another person will act in reality, and various scenarios allow us to work out how we might respond if/when the real-life situation goes as we anticipate. Sometimes we do this with past experiences, recreating a scenario that is not true to the occasion, so that the outcome is more to our liking. The problem is that perception is never equal to reality, and sometimes we can misperceive another person’s words, actions, or motives; and when this happens, it drives our mental production into areas that might actually prove harmful.
     Biblical self-talk is where we deliberately and consciously insert God and His Word into our thought processes. The purpose is to produce mental and emotional stability as we orient our thinking to divine viewpoint. This can be very challenging in a culture that excludes God and where the mind is conditioned to think about all matters from the perspective of how things relate to us. The mental stability of the Christian is predicated, to a large degree, on the biblical content and continuity of his thinking. It’s not only what we think, but the consistency of our thoughts that produce mental stability. But this is not the only factor, as our mind can be impacted—for better or worse—by things such as sleep, hydration, nutrition, exercise, and socialization. If we’re tired, hungry, and have not taken care of ourselves, then we are naturally more vulnerable to the pressures of life.
     In personal trials and tribulations, I know God is at work in my life, using the furnace of affliction to burn away the dross of weak character and to develop those golden qualities that reflect His character. God wants me to grow up spiritually, and suffering is a vehicle He uses for that purpose. Suffering is like the manure that helps the plant grow; we don’t like its smell, but we understand it’s nourishing value. Joseph understood this, and even when his brothers treated him poorly, he saw it from the divine perspective and said, “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). Joseph could not control how his brothers treated him; but he could control his response, which was based on divine viewpoint and the choice of faith. As a Christian, I know that “God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). Below are some ways to strengthen the mind:
Take control of your thoughts. Solomon wrote, “Watch over your heart with all diligence, for from it flow the springs of life” (Pro 4:23). And Paul stated, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Your mind is your own, and you must regulate what enters and stays, and what you choose to focus on at any given moment.
Spend time in God’s Word. The person who is daily in God’s Word is like a tree planted near water that constantly receives life sustaining nourishment. David writes of the righteous person, saying, “his delight is in the LORD’s instruction, and he meditates on it day and night. 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 1:2-3). The Lord spoke to Jeremiah, saying, “Blessed is the man who trusts in the LORD and whose trust is the LORD. For he will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit” (Jer 17:7-8). It’s only in the daily activity of biblical meditation that the Word of God begins to saturate our thinking and flow freely within the stream of our consciousness, permeating all aspects of our lives.
Spend time in prayer. 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” (Phi 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).
Spend time with growing believers. Scripture states we are to “encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin” (Heb 3:13), and “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Paul wrote, “When we get together, I want to encourage you in your faith, but I also want to be encouraged by yours” (Rom 1:12). When writing to the church at Thessalonica, Paul said, “Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith” (1 Th 3:1-2). Growing believers are marked by love for each other as we seek to encourage each other to love the Lord and to serve Him in humility and faithfulness.
Spend time giving thanks to God. The psalmist wrote, “Oh give thanks to the LORD, call upon His name; make known His deeds among the peoples. Sing to Him, sing praises to Him; speak of all His wonders. Glory in His holy name; let the heart of those who seek the LORD be glad. Seek the LORD and His strength; seek His face continually” (Psa 105:1-4). Paul wrote, “Rejoice in the Lord always” (Phi 4:4a), “and “Give thanks always for all things” (Eph 5:20a), and “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). An attitude of gratitude to God strengthens the heart of God’s people.
Take care of yourself physically. Make sure you get good sleep, hydration, nutrition, exercise, and socialization. If we’re tired, hungry, and have not taken care of ourselves, then we are naturally more vulnerable to the pressures of life. When Elijah the prophet was threatened by Jezebel, he became fearful and fled for his life, even wanting to die (1 Ki 19:1-4). And God sent an angel to Elijah, not to rebuke him, but to care for him. And twice, while Elijah slept, the angel cooked a meal for him in order to strengthen him for his journey (1 Ki 19:5-8). On one occasion, Jesus told His disciples, “Come away by yourselves to a secluded place and rest a while. For there were many people coming and going, and they did not even have time to eat.” (Mark 6:31). Sometimes, when engaging in ministry, we’re in a better frame of mind to handle those situations if we are rested and taking care of ourselves physically.
 
[1] Emotion is connected to thought, like a trailer to a truck. One pulls the other along. We drive the truck. We determine where our thoughts go, and emotion follows. However, once in motion, the truck cannot stop easily, for when the brakes are applied, the force of the trailer pushes the truck, reducing the braking process. How far we travel to come to a complete stop is determined by how much the trailer weighs, how fast the truck is going, and the external road conditions. I’m sure the metaphor could be developed further, but you get the point. Thoughts and feelings are connected systems that either work for us or against us, but they are never neutral.

Faith Strengthening Techniques

"Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight." (Pro 3:5-6)
     Fear is part of the human experience. It is first mentioned in Genesis chapter three after Adam and Eve sinned and then encountered the presence of the Lord (Gen 3:10). Since the historic fall, there exists healthy and unhealthy forms of fear. Fear of God that leads to righteous living is good. Fear of others that leads to sinful living is bad. When we live righteously, we have no reason to fear God (1 John 4:18) or righteous rulers (Rom 13:1-4). Satan, and those who align with him, will seek to intimidate others into conformity in order to frustrate the plan of God. When facing opposition to doing God’s will, the believer must stand on truth. When fear rises among believers, there are faith-strengthening techniques we can apply to our situation that will fortify our walk with God. These techniques are all learned from Scripture and applied by faith.
Live in God’s Word – Scripture is the starting point for the Christian faith, as “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). As Christians, we are to “have as our ambition, whether at home or absent, to be pleasing to Him” (2 Cor 5:9). God states, “my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him” (Heb 10:38), 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). Those who consistently live in God’s Word find stability for their souls (Psa 1:1-3; Jer 17:5-8). Scripture reveals that only God and His Word are absolutely true (Psa 119:160; John 17:17), and never fail (Matt 24:35; Tit 1:2; Heb 6:18). In contrast, we learn that people fail (Jer 17:5; cf. Pro 28:26), money fails (Psa 62:10), the government fails (Psa 146:3), and the creation fails (Matt 24:35).
Look up to God – When believers encounter a stressful situation, the first action should be to place our focus on God for help. David wrote, “When I am afraid, I will put my trust in You. In God, whose word I praise, in God I have put my trust; I shall not be afraid. What can mere man do to me?” (Psa 56:3-4; Ex 14:1-14; Deut 20:1-4; 31:1-8). When Abraham considered God’s promise that he would have a son (Gen 15:1-6; 17:6), yet knew in his old age that neither he nor Sarah could produce an heir by human effort (Rom 4:18-19), “he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform” (Rom 4:20-21). The proclivity of people is to look inward, outward, and downward; whereas God calls us to look to Him. Isaiah wrote, “The steadfast of mind You will keep in perfect peace, because he trusts in You. Trust in the LORD forever, for in GOD the LORD, we have an everlasting Rock” (Isa 26:3-4). And Paul wrote, “Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth” (Col 3:1-2).
Look back on God’s faithfulness –When facing a large population and military in Canaan, Moses told his people, “If you should say in your heart, ‘These nations are greater than I; how can I dispossess them?’ You shall not be afraid of them; you shall well remember what the LORD your God did to Pharaoh and to all Egypt: the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid” (Deut 7:17-19; cf. 8:1-4). And Jeremiah, when lamenting the destruction of Jerusalem and the captivity of his people, found hope by recalling God’s faithfulness. Jeremiah wrote, “This I recall to my mind, therefore I have hope. The LORD’S lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (Lam 3:21-23).
Look forward to God’s future promises – On two occasions Jesus knew His disciples were struggling with fear and He sought to strengthen their faith by instructing them to focus on eschatological certainties. In the first occasion (the one we just studied), they were to focus on God’s future judgments, as Jesus said, “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Matt 10:28). Those who kill the body do so in time, whereas God is able to destroy both body and soul at the future judgment seat of Christ (Rev 20:11-15). On another occasion Jesus instructed His disciples to focus on His promise concerning their future place of residence in heaven, saying, “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).
Live in God’s love – John wrote, “There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love” (1 John 4:18). God is perfect, and so is His love and care for us (Rom 8:28-39). As we walk with God, our immature love develops and grows strong, becoming like His love. When this happens, fear fades away, and we can be courageous and loving toward everyone, even those who identify as our enemies and seek our harm.
Fellowship with growing believers – Paul wrote, “When we get together, I want to encourage you in your faith, but I also want to be encouraged by yours” (Rom 1:12). When writing to the church at Thessalonica, Paul said, “Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith” (1 Th 3:1-2). Growing believers are marked by love for each other as we seek to encourage each other to love the Lord and to serve Him in humility and faithfulness.

How to Advance Spiritually - Part 2

     God desires that we advance to spiritual maturity which glorifies Him and blesses us and others. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23).[1] To be clear, salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work at the cross is sufficient to save, and no works performed before, during, or after salvation are necessary. Though good works should follow our salvation, they are never the condition of it. 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 the devil’s 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; Pro 3:5-6; 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). This requires spiritual discipline to learn and live God’s Word on a regular basis. 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 has helped the church by giving Pastors and Teachers (Eph 4:11), “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). Christians have the individual responsibility of studying God’s Word in order to live the best life and grow to maturity (Deut 8:3; Jer 15:16; 2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).
Live by faith. Living by faith means we trust God at His Word. 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. 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 than our experiences, feelings, or circumstances.
Restore broken fellowship with God through confession of personal sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “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). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings.
Be filled with the Spirit. Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading.
Walk in the Spirit. Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Pro 13:20), sinners (Psa 1:1; Pro 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture (John 14:26), but also uses mature believers whose thinking is saturated with God’s Word and who can provide sound advice.
Accept God’s trials (Deut 8:2-3). Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians.
Pray to God. Prayer is essential to spiritual growth as we need to have upward communication with God to express ourselves to Him. Prayer is the means by which we make requests to God, believing He has certain answers ready for us, and that we just need to ask (Jam 4:2). Scripture directs us to “pray without ceasing” (1 Th 5:17), and “pray at all times in the Spirit” (Eph 6:18; cf. Jude 1:20). To pray in the Spirit means we pray in the power of the Holy Spirit as He directs and energizes our prayer life.
Worship and give thanks to the Lord. The writer to the Hebrews stated, “let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). And Paul wrote to the Christians at Thessalonica, saying, “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). To give thanks (εὐχαριστέω eucharisteo) is to have a daily attitude of gratitude toward God for His goodness and mercy toward us. Part of this attitude comes from knowing God is working all things “together for good” (Rom 8:28), because “God is for us” (Rom 8:31).
Fellowship with other believers. The writer of Hebrews states, “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Spiritual growth ideally happens in community, for God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Th 5:11-15).
Serve others in love. We are part of the body of Christ and God calls us to love and serve each other. Paul wrote, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13), and “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). Peter states, “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). As Christians, we are told, “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” (Phi 2:3-4).
Take advantage of the time God gives. Time is a resource we should manage properly. Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Solomon wrote, “Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go” (Ecc 9:10 NET). God has determined the length of our days, as David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word and living His will, and walking in love with those whom the Lord places in our path.
     As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.
 
[1] Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 version.

How to Advance Spiritually - Part 1

     God desires that we advance to spiritual maturity which glorifies Him and blesses us and others. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23).[1] To be clear, salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work at the cross is sufficient to save, and no works performed before, during, or after salvation are necessary. Though good works should follow our salvation, they are never the condition of it. 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 the devil’s 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; Pro 3:5-6; 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). This requires spiritual discipline to learn and live God’s Word on a regular basis. 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 has helped the church by giving Pastors and Teachers (Eph 4:11), “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). Christians have the individual responsibility of studying God’s Word in order to live the best life and grow to maturity (Deut 8:3; Jer 15:16; 2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).
Live by faith. Living by faith means we trust God at His Word. 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. 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 than our experiences, feelings, or circumstances.
Restore broken fellowship with God through confession of personal sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “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). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings.
Be filled with the Spirit. Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading.
Walk in the Spirit. Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Pro 13:20), sinners (Psa 1:1; Pro 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture (John 14:26), but also uses mature believers whose thinking is saturated with God’s Word and who can provide sound advice.
Accept God’s trials (Deut 8:2-3). Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians.
Pray to God. Prayer is essential to spiritual growth as we need to have upward communication with God to express ourselves to Him. Prayer is the means by which we make requests to God, believing He has certain answers ready for us, and that we just need to ask (Jam 4:2). Scripture directs us to “pray without ceasing” (1 Th 5:17), and “pray at all times in the Spirit” (Eph 6:18; cf. Jude 1:20). To pray in the Spirit means we pray in the power of the Holy Spirit as He directs and energizes our prayer life.
Worship and give thanks to the Lord. The writer to the Hebrews stated, “let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). And Paul wrote to the Christians at Thessalonica, saying, “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). To give thanks (εὐχαριστέω eucharisteo) is to have a daily attitude of gratitude toward God for His goodness and mercy toward us. Part of this attitude comes from knowing God is working all things “together for good” (Rom 8:28), because “God is for us” (Rom 8:31).
Fellowship with other believers. The writer of Hebrews states, “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Spiritual growth ideally happens in community, for God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Th 5:11-15).
Serve others in love. We are part of the body of Christ and God calls us to love and serve each other. Paul wrote, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13), and “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). Peter states, “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). As Christians, we are told, “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” (Phi 2:3-4).
Take advantage of the time God gives. Time is a resource we should manage properly. Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Solomon wrote, “Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go” (Ecc 9:10 NET). God has determined the length of our days, as David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word and living His will, and walking in love with those whom the Lord places in our path.
     As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.
 
[1] Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 version.

The Life of Faith

     Living by faith is the Christian way. God expects us to trust Him at His word, which is plainly understood, believed, and applied. Studying the Bible and applying it to life are comparable to breathing in and breathing out, as both are necessary for living. Much of our mental and social stability depends on how well we know the Word of God and apply it to life. The Lord states, “My righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38).[1] And we know that “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). Scripture reveals that only God and His Word are absolutely true (Psa 119:160; John 17:17), and never fail (Matt 24:35; Tit 1:2; Heb 6:18). In contrast, we learn that people fail (Jer 17:5; cf. Pro 28:26), money fails (Psa 62:10), the government fails (Psa 146:3), and the creation fails (Matt 24:35). As we look at the Greek New Testament, we see how the word faith is used three ways:
Faith, as a verb (πιστεύω pisteuo),[2] means “to consider something to be true and therefore worthy of one’s trust.”[3] It means to believe, trust, or have confidence in God (Heb 11:6; cf. Rom 4:3), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22). Unreliable people should not be trusted (Matt 24:23, 26; John 2:24).
Faith, as a noun (πίστις pistis), often refers to “that which evokes trust and faith…the state of being someone in whom confidence can be placed, faithfulness, reliability, fidelity.”[4] The word 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), which can be great (Matt 15:28; cf. Acts 6:5; 11:23-24), small (Matt 17:19-20), or absent (Mark 4:39-40; cf. Luke 8:25). It is also used of Scripture itself as a body of reliable teaching (i.e. Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7).
Faith, as an adjective (πιστός pistos), describes someone “pertaining to being worthy of belief or trust, trustworthy, faithful, dependable, inspiring trust/faith.”[5] The word is used both of man (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12; 2 Tim 2:2; Heb 3:5), and God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5).
Biblical facts about faith:
Faith demands an object (Acts 16:30-31).
Faith is exercised with a view to receiving a benefit (John 3:16).
The object of faith gets the credit (Rom 4:19-21).
Salvation comes by faith in Jesus (Acts 4:12; 1 Cor 15:3-4; Gal 3:26; Eph 2:8-9).
Faith is the only thing that pleases God (Heb 11:6).
God expects us to live by faith (Rom 1:17; Heb 10:38).
Faith is part of the fruit of the Holy Spirit (Gal 5:22-23).
By faith we apply the word of God (Matt 7:24-25; John 13:17; Jam 1:22).
By faith we claim promises (Heb 6:11-12; 2 Pet 1:4).
It is possible to have God’s promises and not benefit from them (Heb 4:2).
Our faith will be tested (1 Pet 1:6-7).
Our faith overcomes fear (Deut 31:6-8; Isa 41:10-13).
Trusting God produces mental stability (Isa 26:3; Phil 4:6-11).
Faith can be strengthened by others (Acts 14:21-22; 16:5; Rom 1:12)
     Faith in God results in a change of attitude and actions about everything. By faith, “we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb 11:3). By faith we have confidence that God controls the circumstances of our lives, that He “causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). Even the trials we face help to produce humility (Dan 4:37; Matt 23:12), and develop the character of God in us (Rom 5:1-5). James wrote, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing” (Jam 1:2-4). Such a faith response makes us better rather than bitter. By faith we obey God’s commands to love and serve (Gal 5:13), be tolerant (Eph 4:2), kind, tenderhearted and forgiving (Eph 4:32), and to regard others as more important than ourselves (Phil 2:3-4).
     Satan, and his world-system, will strive to get the believer to rely upon anything and everything other than God and His Word. If the believer falls into this trap, he will experience worry, frustration, anxiety, and eventually a deep-rooted sense of despair. God wants us to have mental stability (Isa 26:3), love (1 John 4:16-17), contentment (Phil 4:11-13), and every other attitude that brings an abundant life (John 10:10). Only through a life of faith can we know the blessings that belong to every Christian.
 
[1] Unless otherwise stated, all Scripture quotes are from the New American Standard Bible.
[2] Though I’m looking at the Greek, it should be noted that the Hebrew אָמַן aman carries the same basic meaning as πιστεύω pisteuo. In fact, the LXX translates Genesis 15:6—a passage quoted by NT writers (Rom 4:3; Gal 3:6; Jam 2:23)—by using the Greek verb πιστεύω pisteuo.
[3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 816.
[4] Ibid., 818.
[5] Ibid., 820.

Improving Culture – A NT Example

     Culture represents the values, traditions and behaviors of a society, and though culture is improvable, it is not perfectible. And even where positive change occurs, it’s difficult to perpetuate, largely because the people needed to sustain the change are few, flawed and temporary. A society’s culture is no better or worse than its leaders and the citizenry who support them; and at the heart of every problem is the problem of the heart. Apart from regeneration and a transformed mind and will, people will default to selfishness and sin, and so social problems continue. Furthermore, if we did make great improvements, we cannot guarantee succeeding generations will follow the good pattern set for them. Below is a NT example in Acts 19 of how the city of Ephesus was improved culturally from the bottom up, as a result of the apostle Paul’s preaching the gospel and biblical teaching over several years.
     The apostle Paul came to the city of Ephesus, and as was his custom, “he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God” (Acts 19:8). Paul’s normal ministry pattern was to preach to Jews first, then to Gentiles (Rom. 1:16; cf. Acts 13:46; 17:2; 18:4, 19). However, there were some Jews with negative volition who rejected Paul’s teaching, who “were becoming hardened and disobedient, speaking evil of the Way before the people” (Acts 19:9a). Paul did not argue with them, nor did he try to force his teaching on them. Rather, “he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus” (Acts 19:9b). It’s very possible Paul was renting a room at the school in order to host his daily Bible classes. Luke tells us, “This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10). Though Paul was teaching, he continued to work with his hands to support himself and his traveling companions (Acts 20:34), and it’s possible the seven churches of Asia were started as a result of Paul’s ministry in Ephesus (Acts 19:10; Rev. 2-3). In addition to Paul’s teaching, we learn “God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out” (Acts 19:11-12). In this way, God was authenticating Paul’s apostolic authority and validating him as a true servant of the Lord. Ephesus was a city known for its occult practices, and there were some unbelievers who thought they could borrow the name of Jesus and use it to advance their own agendas. We learn there were some “Jewish exorcists, who went from place to place, [and] attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, ‘I adjure you by Jesus whom Paul preaches’” (Acts 19:13). These men were identified as “Seven sons of one Sceva, a Jewish chief priest, were doing this” (Acts 19:14). But the results were not what they expected, as “the evil spirit answered and said to them, ‘I recognize Jesus, and I know about Paul, but who are you?’” (Acts 19:15). The question implied they had no authority, “And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded” (Acts 19:16). Though these exorcists tried to use the name of Jesus in the form of a verbal incantation to control evil spirits, it backfired on them and caused personal harm, and the event “became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified” (Acts 19:17). The failure of these Jewish exorcists became widely publicized and began to draw people to hear the Christian message. Furthermore, many of “those who had believed kept coming, confessing and disclosing their practices” (Acts 19:18). Those who “had believed” were Christians who had not completely let go of some of their pagan practices, but now they were willing. Luke records, “And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver” (Acts 19:19). Though it took nearly two years, these Christians were finally willing to let go of their past practices by burning their magic books and turning fully to the Lord. The value of these books totaled a large financial sum, as each piece of silver was probably equal to a day’s wage. “Ephesus was known for its magic, and apparently the Christians had not yet put away all such evil practices. So they brought their books and scrolls of magic and burned them as an open repudiation. Then—after the believers made their relationships with the Lord right—the Word of God grew and prevailed.”[1] The result was that people were being transformed from the inside out and Ephesian culture was positively impacted for Christ, as “the word of the Lord was growing mightily and prevailing” (Acts 19:8-20). Here we see cultural improvement in the lives of those who were positive to gospel preaching and biblical teaching.
     These events marked the high point of Paul’s ministry in Asia. However, some pagan craftsmen who made their living selling statuettes of Artemis felt threatened by the cultural changes that were taking place (Acts 19:23-27). Acting out of rage and economic self-interest, they formed a mob and stormed the city theater, even dragging along Gaius and Aristarchus, two of Paul’s traveling companions, who undoubtedly felt threatened by the uproar (Acts 19:28-29). Paganism has no real answers to Christianity, and when threatened, many will resort to violence to suppress the advance of truth. Though Paul wanted to address the mob, he was prevented by friends who were concerned about his safety (Acts 19:30-31). The riot lasted for several hours with great intensity (Acts 19:32-34), until eventually the crowd tired out, at which time a city official reasoned with them to bring their complaints to the courts, where matters could be handled lawfully and peacefully (Acts 19:35-41). These events likely occurred between 52-55 AD. We know Paul was marked by these events (2 Cor 1:8-9), and by the end of his ministry around 62-64 AD, everyone who once supported him in Ephesus turned away from him (2 Tim 1:15). By 95 AD the church in Ephesus had grown cold and lost its “first love” (Rev 2:4).
     In this pericope we observe that gospel preaching and biblical teaching can, over time, bring about positive cultural change. However, we must keep our focus on evangelism and biblical teaching, and not reducing Christianity to a methodological system merely for the purpose of effecting social change (i.e. a social gospel). We also observe in Acts 19 that when Christianity does bring about positive cultural change, it threatens those who love and live by their paganism, and when this happens, people may resort to violence to suppress the biblical teaching. Lastly, gospel preaching and biblical teaching does not always yield large or lasting results. Remember that Noah preached for 120 years, but only seven persons besides himself were saved (2 Pet 2:5), and Jeremiah preached for 23 years to the same group of leaders in Israel, but they refused to listen (Jer 25:3). Jesus came as the Light into the world, but the majority of those who heard and saw Him rejected His message, as they “loved the darkness rather than the Light” (John 3:19). Jesus informed us that “the gate is wide and the way is broad that leads to destruction, and there are many who enter through it” (Matt 7:13), whereas “the gate is small and the way is narrow that leads to life, and there are few who find it” (Matt 7:14). The result is that there will continually be believers and unbelievers in the world, as the wheat and tares will grow side by side until Jesus returns and establishes His earthly millennial kingdom (Matt 13:36-42). Even Paul did not always get the same results in each city where he preached, for though he had many disciples in Iconium, Lycaonia, Lystra and Derbe (read Acts 14), there were only two positive responses in Philippi, namely Lydia (Acts 16:14-15), and the Philippian jailer (Acts 16:27-34). As Christians, we are more concerned about our godly output rather than the responsive outcomes of those we interact with; for though we can control our godly life and good message, we cannot control how others will respond to it.
     Lastly, we live in the reality that there will always be resistance to God’s work in every Christian ministry because the world is fallen and Satan desperately wants to keep everyone—both saved and lost—thinking and acting according to his world-system. New Christians will inevitably face many obstacles, because at the moment of salvation, their minds are not automatically filled with Scripture and their characters are not instantly changed to be like the character of Christ. The process of being transformed into the character of Christ and learning to think biblically involves many thousands of decisions over a lifetime, in which worldly viewpoint is driven from the mind as the believer’s thinking is renovated and brought into conformity with Scripture. Without regeneration and positive volition to God and His Word, biblical discussion is hindered and the appropriation of Christian values to culture is not possible. Christians who are learning God’s Word and growing spiritually will prove to be the moral fabric of any community, as they manifest the highest and best virtues within society, not the lowest and worst. And the Bible is our sword by which we destroy spiritual and intellectual strongholds, within ourselves and others (2 Cor 10:3-6), realizing true cultural change occurs through preaching the gospel and consistent biblical teaching. As Christians, we should always pray for our leaders (1 Tim 2:1-2), strive to be upstanding citizens (Rom 13:1-7; Tit 3:1; 1 Pet 2:13-14), help the needy in our communities (Acts 20:35; 1 Thess 5:14), and above all, share the gospel and preach God’s Word (1 Cor 15:3-4; 2 Tim 4:1-2). As we grow spiritually and walk with God, we stand in opposition to Satan’s world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan’s kingdom when we share the Gospel (1 Cor 15:3-4), and influence the thoughts and lives of others through biblical discussion (Matt 28:18-20); which we do in love and grace (Eph 4:14-15; Col 4:6), not by argumentation (2 Tim 2:24-26).
 
[1] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 102.

Improving Culture - An OT Example

     Culture represents the values, traditions and behaviors of a society, and though culture is improvable, it is not perfectible. And even where positive change occurs, it’s difficult to perpetuate, largely because the people needed to sustain the change are few, flawed and temporary. A society’s culture is no better or worse than its leaders and the citizenry who support them; and at the heart of every problem is the problem of the heart. Apart from regeneration and a transformed mind and will, people will default to selfishness and sin, and so social problems continue. Furthermore, if we did make great improvements, we cannot guarantee succeeding generations will follow the good pattern set for them. Below is an OT example from 2 Kings of how the nation of Judah was improved from the top down by King Josiah, a strong leader who obeyed the Lord and led his people to do the same.
     The historical account in 2 Kings informs us “Josiah was eight years old when he became king, and he reigned thirty-one years in Jerusalem; and his mother’s name was Jedidah the daughter of Adaiah of Bozkath” (2 Ki 22:1). The record of Josiah’s reign was that “He did right in the sight of the LORD and walked in all the way of his father David, nor did he turn aside to the right or to the left” (2 Ki 22:1-2). When Josiah began his reign as a young boy, both he and his advisors were ignorant of God’s Word because it had been lost to the nation and no one knew its content. In his eighteenth year (2 Ki 22:3), Josiah sent Shaphan the scribe to the temple, saying, “Go up to Hilkiah the high priest that he may count the money brought in to the house of the LORD which the doorkeepers have gathered from the people” (2 Ki 22:4). Apparently, there was money collected “from the people” of Judah to fund a renovation project at the temple (2 Ki 22:5-7). That there were citizens in Judah who did this thing would imply some positive volition toward God. It was during this renovation project that a copy of the Mosaic Law was found in the temple (2 Ki 22:8-9), and the book was brought to the king and read in his presence (2 Ki 22:10), and “When the king heard the words of the book of the law, he tore his clothes” (2 Ki 22:11). The Word of God that he heard touched his sensitive heart and he responded properly. Then the king commanded some of his servants to inquire of the Lord (2 Ki 22:12), saying, “Go, inquire of the LORD for me and the people and all Judah concerning the words of this book that has been found, for great is the wrath of the LORD that burns against us, because our fathers have not listened to the words of this book, to do according to all that is written concerning us” (2 Ki 22:13). Josiah understood that Judah was experiencing God’s judgment because they had been unfaithful to abide by the terms of the Mosaic contract. Josiah’s servants consulted with Huldah the prophetess (2 Ki 22:14-15), who said, “Thus says the LORD, ‘Behold, I bring evil on this place and on its inhabitants, even all the words of the book which the king of Judah has read. Because they have forsaken Me and have burned incense to other gods that they might provoke Me to anger with all the work of their hands, therefore My wrath burns against this place, and it shall not be quenched’” (2 Ki 22:16-17). But then she had words for Josiah, the king, saying, “Thus says the LORD God of Israel, ‘Regarding the words which you have heard, because your heart was tender and you humbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants that they should become a desolation and a curse, and you have torn your clothes and wept before Me, I truly have heard you,’ declares the LORD. ‘Therefore, behold, I will gather you to your fathers, and you will be gathered to your grave in peace, and your eyes will not see all the evil which I will bring on this place’” (2 Ki 22:18-20). Here we observe the axiom that “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5).
     As a good king, Josiah gathered the leaders and people of Judah at the temple (2 Ki 23:1-2a), and there, “read in their hearing all the words of the book of the covenant which was found in the house of the LORD” (2 Ki 23:2b). This provided the divine viewpoint on their deplorable situation and why they were experience’s God’s judgment. A good leader hears God’s Word, responds positively to it, and leads others to know and walk with the Lord. Josiah acted publicly, as he “stood by the pillar and made a covenant before the LORD, to walk after the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to carry out the words of this covenant that were written in this book” (2 Ki 23:3). This was likely a rededication to the Mosaic Covenant, to walk in obedience to the Mosaic Law. And the people responded to his leadership, “And all the people entered into the covenant” (2 Ki 23:3). The positive leadership of Josiah encouraged the people to follow him in his covenant renewal. Josiah then commanded the temple be purged of all the idols that had been placed in it and he removed the idolatrous priests who led pagan worship (2 Ki 23:4-9). Josiah destroyed the places of pagan worship which had been built by Solomon and Jeroboam, where Judahites had sacrificed their children (2 Ki 23:10-16; cf. Jer 7:31). But Josiah honored a monument that had been erected to a true prophet of the Lord (2 Ki 23:17-18). Josiah also destroyed the high places of pagan worship in the north region in Samaria and Bethel, killing the again priests who led the people into idolatry and child sacrifice (2 Ki 23:19-20). The king sought to restore the nation’s history to them by reinstating the Passover meal (2 Ki 23:21-23), which remembered God’s deliverance from Egyptian bondage at the time of the exodus under the leadership of Moses. Even people from Israel in the north came to participate in the holiday celebration (2 Chron 35:18). And so, “Josiah removed the mediums and the spiritists and the teraphim and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD” (2 Ki 23:24). God’s Word gives Josiah a praise report, saying, “Before him there was no king like him who turned to the LORD with all his heart and with all his soul and with all his might, according to all the law of Moses; nor did any like him arise after him” (2 Ki 23:25).
     However, though Josiah was a good king and made many good reforms and led God’s people into His will; yet, “the LORD did not turn from the fierceness of His great wrath with which His anger burned against Judah, because of all the provocations with which Manasseh had provoked Him” (2 Ki 23:26). For the Lord declared, “I will remove Judah also from My sight, as I have removed Israel. And I will cast off Jerusalem, this city which I have chosen, and the temple of which I said, ‘My name shall be there’” (2 Ki 23:27). Josiah was killed in battle in 608 BC and was buried in Jerusalem (2 Ki 23:28-30a). The four kings who came after Josiah wrecked all he had accomplished and led Judah toward destruction and Babylonian captivity.[1]
Summary:
     Josiah was a good king who reigned for 31 years (2 Ki 22:1-2; 23:24-25), and he committed himself to serve the Lord and to remove the deep-seated idolatry that had been implemented under the previous leadership of King Manasseh (2 Ki 21:1-6). Josiah was positive to God after hearing the Word of God, and his positive volition was marked by a commitment to God, a clear communication of Scripture to those under his charge, and decisive leadership to lead others to do God’s will. Josiah removed the idols in Judah, their pagan places of devotion and those who promoted their worship. He also honored godly persons and their memorials. Sadly, though Josiah worked diligently to lead spiritual and national reforms, he could not dislodge the idolatry from the people’s hearts, and they quickly returned to their evil ways after his death in 608 BC.[2] The four kings who followed Josiah did not imitate his faith, and Judah declined spiritually and morally for the next twenty-two years, until Nebuchadnezzar destroyed Judah and Jerusalem in 586 BC and brought God’s people into Babylonian captivity for seventy years.  
     As Christians in leadership positions we too can respond positively when we hear God’s Word, commit ourselves to serve the Lord, communicate Scripture to others, and lead those under our charge to walk with God. We can remove those pagan impediments from our homes, businesses, schools, or wherever we have authority to act. And, we can seek to lead others into God’s will, respect other godly persons, and honor the memorials of those who have gone before us. This might be as a pastor to his church, a husband to a wife, parents to children, business owner to employees, coach to team, or governmental official to citizenry. But we should be aware that our actions will be met with opposition, and though we can control our godly output, the decision to follow must be freely made by those under our supervision. Furthermore, the faith of one generation does not guarantee the faith of the next, as each generation must to choose to accept or reject what’s been handed to them.
 
[1] Immediately after Josiah’s death, the people of Judah returned to their old ways and selected Jehoahaz, the son of Josiah, to reign over them (2 Ki 23:30b). Jehoahaz was an evil king who reigned for three months (2 Ki 23:31), and “He did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:32). But God brought Jehoahaz’ rule to an end in 608 BC, when God used Pharaoh Neco to imprison him in Riblah (2 Ki 23:33), before bringing him to Egypt where he died (2 Ki 23:34). Pharaoh Neco then appointed Jehoiakim as a vassal king in Judah, where he reigned for eleven years, until 597 BC. It is written about Jehoiakim, saying, “He did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:37). Toward the end of Jehoiakim’s reign, God raised up Nebuchadnezzar to destroy Judah (2 Ki 24:1-5), and Jehoiakim died (2 Ki 24:6a), “and Jehoiachin his son became king in his place” (2Ki 24:6b). Jehoiachin was eighteen when he became king and he reigned only three months (2 Ki 24:8). The record of his life was, “He did evil in the sight of the LORD, according to all that his father had done” (2 Ki 24:9). Nebuchadnezzar eventually laid siege against Judah, and Jehoiachin surrendered himself and went into Babylonian captivity (2 Ki 24:10-15). Nebuchadnezzar then made Zedekiah king in Judah, where he reigned for eleven years (2 Ki 24:17-18). The record of Zedekiah was, “He did evil in the sight of the LORD, according to all that Jehoiakim had done (2 Ki 24:19). Zedekiah was deposed in 586 BC when Nebuchadnezzar laid siege against Jerusalem (2 Ki 25:1-6). After capturing Zedekiah, he was taken to Riblah, and there “They slaughtered the sons of Zedekiah before his eyes, then put out the eyes of Zedekiah and bound him with bronze fetters and brought him to Babylon” (2 Ki 25:7).
[2] Judah’s national instability continued for several years as the Babylonians rose to power under the leadership of Nabopolassar, who defeated the Assyrians in 612 BC, and then his son, Nebuchadnezzar, who defeated the Egyptians in 605 BC at the Battle of Carchemish. Judah became a vassal state under the dominion of Nebuchadnezzar, who took many captives to ensure their loyalty. Daniel was among the captives (Dan 1:1-6).

Advancing Toward Spiritual Maturity

     The purpose of this lesson is to help us realize we’re not neutral nor helpless concerning the culture in which we live, and that right-living not only helps to curb divine judgment, but can also bring blessing to others. Our objective as Christians is to advance to spiritual maturity which glorifies God and blesses those around us.
     The advance to spiritual maturity is a process that takes time as Christians learn and live God’s Word on a regular basis. But this is not an easy process, for we live in the devil’s 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 are “destroying speculations and every lofty thing raised up against the knowledge of God, and we 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; Pro 3:5-6; 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). This requires spiritual discipline to learn and live God’s Word on a regular basis as we advance to spiritual maturity. 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). Being in submission to God means we desire the Lord’s will above all else. When this happens, God’s Word opens up to us (John 7:17).
Continually study God’s Word (Psa 1:1-2; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). As Christians, we cannot live what we do not know, and learning God’s Word necessarily precedes living His will. Therefore, from regeneration onward, we study God’s Word in order to replace a lifetime of worldly viewpoint with divine viewpoint.
Live by faith (Rom 10:17; Heb 10:38; 11:6). Learning God’s Word becomes effective when mixed with our faith as we apply it to all aspects of our lives. Our faith is effective when God’s Word is more real than our experiences, feelings, or circumstances. 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), 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).
Accept God’s trials (Deut 8:2-3, 16; 1 Pet 1:6-7; 3:17; 4:12-13). God uses trials to strengthen our faith and develop us spiritually. Often, we don’t like hardship, but we must learn to accept it as necessary. For the Lord uses it to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God for the trials, knowing He uses them to advance us spiritually (Rom 5:3-5; 2 Cor 12:7-10; Heb 12:11; Jam 1:2-4; 1 Pet 4:12-13).
Be filled with the Spirit (Eph 5:18). Being filled with the Holy Spirit means being controlled by Him. It means we follow where He guides, and His guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His guidance.
Walk in the Spirit (Gal 5:16-21). Walking in the Spirit means we depend on Him to sustain us as we seek to do His will according to Scripture.
Restore broken fellowship with God through confession of personal sin (1 John 1:5-9). The confessed sin is directed to God, who faithfully forgives every time (1 John 1:9).
Fellowship with other believers (Acts 2:42; Heb 10:24-25). Spiritual growth does not happen in isolation, as God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Thess 5:11-15).
Serve others in love (Gal 5:13). We are part of the body of Christ and God calls us to love and serve each other. Peter states, “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).
Take advantage of the time God gives (Eph 5:15-17; cf. 1 Pet 1:17; 4:1-2). Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). The believer does not reach spiritual maturity overnight, and since we have only a measure of time allotted to us by God (Psa 139:16), we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word and living His will.
     As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.

A Lesson on Leadership from Exodus 4:18-31

     The Central Idea of the Exodus 4:18-31 is that Moses was obedient to the Lord to go to Egypt and proclaim the message that God would liberate His people Israel. However, as they journeyed, the Lord came near to killing Moses because he had failed to circumcise one of his sons according to the divine mandate of the Abrahamic Covenant (Ex. 4:24; cf. Gen. 17:9-14). Circumcision identified the descendants of Abraham with the covenant God gave him regarding the promises of land, seed, and blessing. Moses could not be used to lead others into the will of God while he was himself was disobedient to it. The text does not state why Moses’ son was not circumcised, and it could have been either the fault of Moses, Zipporah, or both. Either way, God held Moses responsible for the disobedience, since he was the spiritual head of the house. Normally, the father performed the circumcision, so it’s unusual that Zipporah did it; however, her obedience—though crudely acted out—saved Moses’ life (Ex. 4:24-26). Moses and Aaron met with the elders of Israel and spoke the words of the Lord and performed the signs He commanded (Ex. 4:29-30). Subsequently, “the people believed” them, and worshipped God because of His concern over their affliction (Ex. 4:31). God’s call of Moses into leadership disrupted and changed his life from that day onward. As a Servant-leader, Moses had to learn: 1) obedience to God as a divinely appointed servant, 2) to face difficult situations with faith, trusting God would support and direct him through the hardship, and 3) to think and live sacrificially for the benefit of others.