Qualifications for Church Elder

Introduction
     In 1 Timothy 3:1-7, Paul set forth 15 qualifications for church leaders. In Titus 1:5-9, he presented 17 qualifications. Though similar in most ways, the two lists differ slightly. Each list served either as a general guideline, or was specifically tailored by the apostle Paul for each church-group to whom he was writing. I tend to think Paul was providing a general list of characteristics that one would like to see when considering a person as an elder in the church.
Paul’s list of qualifications for overseer in 1 Timothy 3:1-7
     Paul moved from a discussion about authority in the church (1 Tim 2:11-12) to the office and qualities of an overseer in the local assembly. Paul said, “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do” (1 Tim 3:1). The term overseer (ἐπισκοπή episkope) refers to “engagement in oversight, supervision, of leaders of Christian communities.”[1] The term overseer appears to be synonymous with elder (πρεσβύτερος presbuteros) and pastor (ποιμήν poimen), as these terms are used interchangeably in the New Testament (Acts 20:17, 28; Tit 1:5-7; 1 Pet 5:1-3). Beginning his list of qualities for overseers, Paul states:
"An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3 not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. 4 He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?), 6 and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. 7 And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil." (1 Tim 3:2-7)
Above reproach (ἀνεπίλημπτος anepilemptos) means there must be nothing observable in an overseer’s life that others can take hold of and legitimately criticize him for. This requires sound doctrinal thinking by the church and time to observe the candidate. Sadly, Satan will always have those who oppose a good candidate, and where a genuine flaw cannot be found, one can be manufactured, in order to disqualify an elder candidate. This sort of false attack was certainly true for the Lord Jesus, whom the Pharisees and Sadducees had called “a gluttonous man and a drunkard, a friend of tax collectors and sinners!” (Matt 11:19). Surely, their estimation should not count.
The husband of one wife (μιᾶς γυναικὸς ἄνδρα), is literally, a one-woman man. This phrase is somewhat ambiguous. Certainly it prohibits polygamy. I take the phrase to mean the overseer must have his affections directed solely to his wife. However, some Bible teachers take the phrase to include men who have been divorced and remarried (Wiersbe). According to Duane Litfin, “The reasoning behind this view is usually that divorce represents a failure in the home, so that even though a man may be forgiven for any sin involved, he remains permanently disqualified for leadership in the congregation (cf. vv. 4–5; 1 Cor 9:24–27).”[2]One must consider this matter carefully, for though the church must select qualified men to serve as overseers, it must also guard against weaponizing these qualifications to rule out good candidates. Wisdom is needed.
Temperate (νηφάλιος nephalios) “pertains to being very moderate in the drinking of an alcoholic beverage, temperate, sober.”[3] The Bible does not condemn drinking alcohol (John 2:1-10; 1 Tim 5:23), but it does prohibit drunkenness (Eph 5:18; cf. 1 Cor 11:21). This is because alcohol can impair a person’s thinking and behavior, which must always be under control. A church elder must always be able to think, and to think doctrinally in order to lead effectively.
Prudent (σώφρων sophron) “pertains to being in control of oneself, thoughtful, self-controlled.”[4] This means he must take his work in the church seriously and be disciplined. Of course, this does not mean he is not friendly or jovial, for one with a dour personality will not last long in church leadership.
Respectable (κόσμιος kosmios) means he must be orderly. Wiersbe states, “The pastor should be organized in his thinking and his living, as well as in his teaching and preaching.”[5] There is a discipline and ordered structure to the life of a church elder.
Hospitable (φιλόξενος philoxenos) means he must love strangers. Elders should be friendly toward unbelievers (Rom 12:13; Heb 13:2), who must feel welcome in the local assembly, but also to Christians who might be traveling from city to city and looking for Christian fellowship (3 John 1:5-8).
Able to teach (διδακτικός didaktikos) means he is skilled to teach others. This requires years of training and practice as a communicator of God’s Word. There’s no place for sloppiness in handling God’s Word, and judgment will fall upon the one who does (Jam 3:1).
Not addicted to wine (πάροινος paroinos) pertains “to one who is given to drinking too much wine.”[6] This touches on the matter of maintaining self-control in one’s thoughts and actions, which is forfeited when intoxicated. The Bible clearly prohibits and condemns drunkenness (Eph 5:18; 1 Cor 11:21).
Not pugnacious (πλήκτης plektes) refers to a person who is “a striker, one apt to strike; a quarrelsome, violent person.”[7] Such behavior is characteristic of a bully, and there’s no place for bullies in the church. Charles Spurgeon used to tell his students, “Don’t go about the world with your fist doubled up for fighting, carrying a theological revolver in the leg of your trousers.”
Gentle (ἐπιεικής epieikes) describes the believer who is “not insisting on every right of letter of law or custom, yielding, gentle, kind, courteous, tolerant.”[8] Where God’s Word is silent, the overseer will make room for others in the church to exercise their preferences.
Peaceable (ἄμαχος amachos) means the Christian leader must “not be disposed to fight; not quarrelsome or contentious.”[9] He is one who, when possible, prefers peace in all situations. Elsewhere, Paul said, “If possible, so far as it depends on you, be at peace with all men” (Rom 12:18).
Free from the love of money (ἀφιλάργυρος aphilarguros) means “not fond of money, not covetous, generous.”[10] The one who loves money might be tempted to twist or compromise God’s Word lest it offend a would-be giver. The writer to the Hebrews states, “Make sure that your character is free from the love of money, being content with what you have” (Heb 13:5a).
A good family manager. Paul states, “He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Tim 3:4-5). This means he must manage his home well, controlling his children—as best he can—while not throwing his dignity out the window. Paul’s rationale is that if he cannot manage his own home life, he will not be able to manage the local church. According to Wiersbe, “This does not mean that a pastor must be married, or, if married, must have children. However, marriage and a family are probably in the will of God for most pastors. If a man’s own children cannot obey and respect him, then his church is not likely to respect and obey his leadership.”[11]
The overseer must a mature believer. Paul states the elder must “not be a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil” (1 Tim 3:6). According to Litfin, “An overseer must not be a recent convert (neophyton, “neophyte”), lest his rapid advancement to leadership fill him with pride and conceit, and he experience the same kind of judgment that the devil incurred for his pride.”[12]
He must have a good reputation with outsiders. Paul closed this section, saying, “And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil” (1 Tim 3:7). Thomas Constable states, “A good reputation with those outside the church is essential so that the elder will not bring reproach on the name of Christ and the church. Paul saw this as falling into disgrace and the snare of the devil.”[13] Warren Wiersbe asks, “Does he pay his bills? Does he have a good reputation among unsaved people with whom he does business? (see Col 4:5 and 1 Th 4:1).”[14]
Additional Matters
     Biblically, it appears God is the primary Person who selects elders to serve in His church. The Apostle Paul, when speaking with the elders at Ephesus, said, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). William MacDonald states:
"Only the Holy Spirit of God can make a man an elder. This is clear in Acts 20:28. The Holy Spirit lays a burden on a man’s heart to take up this important work and also equips him for it. It is impossible to make a man a bishop by voting him into office or by ordaining him. The responsibility of the local assembly is to recognize those men in its midst who have been made elders by God the Holy Spirit (1 Th 5:12-13). It is true that we find the appointment of elders in the book of Titus, but there it was simply a matter of Titus’ singling out those men who had the qualifications of elders. At that time, the Christians did not have the NT in printed form, as we have it today. Therefore, they did not know what the exact qualifications for elders were. So Paul sent Titus to them with this information and instructed Titus to set apart those men who had been raised up by the Spirit of God for the work. The recognition of elders by a local assembly might be quite informal. It often happens that Christians instinctively know who their elders are because they have acquainted themselves with the qualifications of elders in 1 Timothy 3 and Titus 1."[15]
     The Bible does not specify how many elders may serve in a church, or even what process is to be followed concerning their appointment to office. The church has the liberty to follow a relaxed or formal policy depending on its membership. Other qualifications for church elders are as follows:
They consist of men only (1 Tim 3:2; Tit 1:6; cf. 1 Tim 2:12-14).
They solved doctrinal problems in the church through biblical discussion and research (Acts 15:1-11, cf. Acts 16:4).
They worked with “the whole church” in choosing men to send on a missionary journey (Acts 15:22). This is important because elders lead from the front, not the top. They work within the church, and with the church, serving as examples to the church, and not “lording” their authority over others (1 Pet 5:3).
They received biblical instruction from Paul regarding the “whole counsel of God” (Acts 20:27). Today the elder spends the majority of his time studying Scripture so he can be spiritually prepared to meet his obligations as a church leader. Studying God’s Word is important, for he cannot live what he does not know.
They shepherded the church through general oversight (Acts 20:17; 28).
They guarded against false teachers and their false doctrines, guiding believers into God’s will, and feeding the church with the truths of Scripture (Acts 20:28-32; Eph 4:11-14, cf. Jer 3:15).
All the elders were leaders (1 Th 5:12-13; Heb 13:7, 17), but only some functioned at “preaching and teaching” (1 Tim 5:17; cf. Eph 4:11-14).
They were supported financially by those who benefitted from their oversight and teaching (Gal 6:6; 1 Tim 5:17-18).
The elders offered support and prayer to fellow believers who were suffering (Jam 5:14).
The first elders in Scripture had their place in the church by apostolic appointment. First, Paul appointed elders in Lystra, Iconium, and Antioch (Acts 14:21-23), and later, he commanded Titus to appoint elders in the church (Tit 1:5). Since we do not have apostles today, authority does not rest in a person, but Scripture alone. Church leadership is still appointed by God (Acts 20:28; cf. Eph 4:11), and the church recognizes leadership because they measure up to the qualifications set forth in Scripture (1 Tim 3:1-7; Tit 1:5-9).
     The role of elder/overseer/pastor is very challenging. Though there are no perfect pastors, they must display a level of maturity and godly qualities to be eligible for leadership service in the local church. Pastors have huge responsibilities and often bear great burdens for those in the church (2 Cor 11:29). Today, a qualified pastor will devote many years to learning God’s Word, which requires great discipline and financial cost, both for his education and library. Afterwards, he will often accept pay well below what he could have earned if he’d chosen another profession. Many pastors serve bivocationally (Paul was a tent maker who often paid for his own needs; Acts 18:3; 20:34), and some work purely as volunteers. These men need all the encouragement and support a congregation can provide, to help lift them up that they might stay the course and lead God’s people in His will.
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[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 379.
[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 736.
[3] William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 672.
[4] Ibid., 987.
[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 220.
[6] William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 780.
[7] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1246.
[8] William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 371.
[9] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words, 1079.
[10] Ibid., 1103.
[11] Warren W. Wiersbe, The Bible Exposition Commentary, Vol 2, 221.
[12] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary, 737.
[13] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 1 Tim 3:2.
[14] Warren W. Wiersbe, The Bible Exposition Commentary, Vol 2, 221.
[15] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2086.

Tares Among the Wheat - Part 3 - The Person and Attributes of God

     Scripture opens with the statement, “In the beginning God” (Gen 1:1a). The Bible does not seek to prove the existence of God, but simply acknowledges His being. The Bible teaches God has made Himself known through nature. David wrote, “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands” (Psa 19:1). And Paul stated, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made” (Rom 1:20).
     And God has revealed Himself within the heart of every person. Paul wrote, “that which is known about God is evident within them; for God made it evident to them” (Rom 1:19). Within each human mind is an intuitive awareness of God. John Calvin called this awareness the sensus divinitatis (sense of divinity). Calvin wrote, “there is no nation so barbarous, no race so brutish, as not to be imbued with the conviction that there is a God…Since, then, there never has been, from the very first, any quarter of the globe, any city, any household even, without religion, this amounts to a tacit confession, that a sense of Deity is inscribed on every heart.”[1] This awareness does not inform us as to the specifics of God, but merely informs us that He is. The Bible is that special revelation that informs us about the particulars of God.
     The Bible reveals God exists as a Trinity (or Triunity). In the Bible we learn that there is one God (Deut 6:4), who exists as three Persons (Gen 1:26; Matt 28:19; 2 Cor 13:14; 1 Pet 1:2). All three members of the Godhead are co-equal, co-infinite, and co-eternal, possessing the same nature and attributes (Deut 6:4; Isa 44:6-8; John 10:30; 14:9).[2] The Trinity consists of God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (Isa 7:14; 9:6; John 1:1, 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). 
     Furthermore, the Bible reveals God has specific attributes that describe who He is and explains why He thinks and acts in certain ways. What we know of God’s attributes comes to us only by divine revelation, and these attributes belong to all the members of the Trinity, who are worthy of all praise and service. Charles Ryrie states:
"The various perfections of God are not component parts of God. Each describes His total being. Love, for example, is not a part of God’s nature; God in His total being is love. Although God may display one quality or another at a given time, no quality is independent of or preeminent over any of the others. Whenever God displays His wrath, He is still love. When He shows His love, He does not abandon His holiness. God is more than the sum total of His perfections. When we have listed all the attributes we can glean from revelation, we have not fully described God. This stems from His incomprehensibility. Even if we could say we had a complete list of all God’s perfections, we could not fathom their meaning, for finite man cannot comprehend the infinite God."[3]
     When studying the attributes of God in Scripture, we should never seek to understand them separately from God, as though an attribute of God may exist apart from Him. More so, the attributes of God are as infinite as God Himself, and to try to understand them fully is not within the scope of our ability. A detailed understanding of God’s attributes prevents us from having an incomplete or faulty view of God, in which we see Him only in part. For example, a solitary view of God as righteous can lead to legalistic behavior, whereas a singular understanding of God as loving or gracious can lead to licentiousness. A thorough understanding of God will prove healthy for us who seek to reflect His character. The biblical revelation of God has practical application for growing Christians, for as we advance in spiritual maturity, we will take on the characteristics of God, though only a few of those characteristics may be visible to others at any given moment, depending on the situation. Below is a short paragraph listing God’s attributes with a basic explanation of each.[4]
God’s Attributes
     God is living and creates life (Gen 1:1-31; Psa 42:2; 84:2; Matt 16:16). Jeremiah said, “the LORD is the true God; He is the living God and the everlasting King” (Jer 10:10). Jesus declared, “the Father has life in Himself” (John 5:26). And the apostle Paul stated, “for in Him we live and move and exist” (Act 17:28). This teaching, that God has life in Himself and is self-existent, is called the doctrine of aseity. God also exists eternally and depends on nothing outside of Himself (Ex 3:14; John 1:4; 5:26). There is no prior cause that brought God into existence, He will never cease to be, and He depends on nothing outside of Himself to remain eternal. God is holy (Lev 11:44; Psa 99:9; Isa 45:5-19). This means God is positively righteous and separate from all that is sinful. Holiness connotes moral purity. Being holy means God cannot be affixed to anything morally imperfect. God is Spirit (John 4:24; 2 Cor 3:17). This means the nature of God’s being is spirit, not material. God is sovereign (Psa 115:3; Isa 46:9-11; Dan 4:35; Acts 17:24-28). This means God acts freely as He pleases, always as He pleases, and only as He pleases. God is immutable (Psa 102:26-27; Mal 3:6). This means God’s essential nature does not change. God is eternal (Deut 33:27; 1 Tim 1:17). This means God has always existed, does exist, and forever will exist. God is infinite (1 Ki 8:27; Jer 23:24). Though God exists in space, He is also beyond space, infinite in being. God is omniscient (Psa 139:1-4; Matt 6:31-33). This means God knows all things, being infinite in knowledge. God is omnipresent (Psa 139:7-10; Jer 23:24). This means He is equally and fully everywhere present. God is omnipotent (Job 42:2; Isa 40:28). This means God is all-powerful and able to accomplish all He desires. God is righteous (Psa 11:7; 119:137). His righteousness is that intrinsic moral perfection, from which He commands all things in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God is just (Psa 9:7-8; 19:9). His justice is the outworking of His righteousness in which He justifies or condemns, blesses or curses, that which does or does not conform to His righteous character. God is true (Jer 10:10; John 17:3), which means He is genuine, in contrast to false idols. God is truthful (2 Sam 7:28; John 17:17). His knowledge and declarations define reality and help us make sense of what is. God is love (Jer 31:3; 1 John 4:7-8). Because God is love it means He is committed to us, desires our best, and gives for our benefit. Good is good and is the ultimate source of all that is good (Psa 100:5; 145:9; Nah 1:7; Jam 1:17). God is faithful (Deut 7:9; Lam 3:21-23); which means He is reliable in all He says and does, always keeping His Word. God is merciful (Psa 86:15; Tit 3:5). Mercy is when God is kind toward us and does not judge us as we deserve. God is gracious (Psa 111:4; 116:5). Grace means God treats us better than we deserve.
     Learning about God and His character helps us understand the fundamental nature of reality. Our complex universe is the result of a complex divine Being that chose to create. And what He created is magnificent and beautiful. In contrast to biblical theism is atheism, which is the belief that God does not exist.[5] Biblically, this is the view of the wicked and foolish, who say in their hearts, “There is no God” (Psa 10:4; 14:1).
     Most who hold to atheism desire to operate independently of any authority outside of themselves, especially God’s authority set forth in Scripture. These assign no serious thought of God to their discussions, plans, or projects, but seek to use His resources independently of His wishes. But these same persons become trapped in their own system when their individual sense of good and evil, right and wrong, clashes with another person who holds to opposing moral standards. Having rejected God and moral absolutes, they have no objective final standard by which to measure values and behavior, to declare anything good or bad. These can go about their daily lives as long as the pressures of life are not too great; however, if they’re ever confronted with vicious evil that disrupts their lives, they’ll naturally seek a mechanism to control it, lest it destroy them (I’m speaking about the atheist who desires law and order rather than anarchy and chaos). If they continue to reject God, they’ll likely turn to a totalitarian government they hope is strong enough to deal with the depravity of reckless people; but in so doing, they’ll trade freedom and prosperity for slavery and the illusion of equality. In contrast, a society that acknowledges God and operates in accordance with His moral laws will tend to produce a virtuous people that can enjoy freedom and prosperity; but this must start with God and His Word.
     Learning about God and applying the knowledge of who He is to our thinking results in a mental paradigm shift that changes how we see ourselves and the world around us. “In our spiritual lives, we cannot transcend the God we worship; we can rise no higher than what we believe to be the highest. Our concept of God will have a marked effect on our practical lives.”[6] 
 
[1] John Calvin, Institutes of the Christian Religion (Philadelphia: Westminster, 1960), 1.44
[2] The use of the Hebrew numeral אֶחָד echad reveals, in some contexts, the idea of a complex one (cf. Gen 2:24; Ezra 3:1; Ezek 37:17).
[3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 39–40.
[4] Bible scholars are not entirely in agreement concerning the number of God’s attributes. I started with a basic understanding of God’s attributes back in the mid 90’s, but it has grown since then as I’ve learned more about God through His Word.
[5] There are pagan theistic views other than what is being set forth here; however, this chapter is written from a Christian perspective which does not recognize other claims to deity, whether Islam, Hinduism, Mormonism, etc. Therefore, biblical theism is being contrasted with atheism, which seeks to deny the existence of God, and which is the dominant view among unbelievers in America.
[6] Norman L. Geisler, Systematic Theology, Volume Two: God, Creation (Minneapolis, MN: Bethany House Publishers, 2003), 18.
 
Systematic Theology by Lewis S. Chafer: https://smile.amazon.com/Systematic-Theology-Lewis-Sperry-Chafer/dp/0825423406 Basic Theology by Charles Ryrie: https://smile.amazon.com/Basic-Theology-Systematic-Understanding-Biblical/dp/0802427340

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/
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

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/
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/ 

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/
 
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/ 

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