A Role Model for Believers

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

1 John 1:1-10 - Including General Introduction

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

Making a Biblical Marriage Free Audio Book

This free audio book is the companion to Making a Biblical Marriage. Steven Cook recorded the introduction, but Cherie Backs recorded the main portion of the book. 
 

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 20:10-20 - The Importance of Choosing Righteous Friends

     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). In the previous section, Moses encouraged his people to be strengthened mentally in times of conflict (Deut 20:1). He also gave instructions to the priests to encourage the people with divine viewpoint (Deut 20:2-4), and to the officers to exempt certain men from military service (Deut 20:5-9). In the current pericope, Moses provides instruction concerning war with cities outside Canaan (Deut 20:10-15), and cities inside Canaan (Deut 20:16-20).
     In Moses’ opening words, he directed Israel to offer terms of peace when approaching a city outside the land of Canaan, saying, “When you approach a city to fight against it, you shall offer it terms of peace” (Deut 20:10). Deuteronomy 20:15 makes it clear that Moses is referring to cities outside the promised land. This likely refers to cities that God would grant His people if their land was expanded beyond the Canaanite territory (Deut 19:8-9), which territory was originally promised to Abraham and his descendants (Gen 15:18; cf. Num 34:1-15).
     If that expansion occurred, then the Israelites were to offer the residents of the city terms of peace (שָׁלוֹם shalom). However, terms of peace did not mean nonaggression, but rather, that the residents of the city could choose a vassal status rather than destruction. This is obvious from the following verse in which Moses said, “If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you” (Deut 20:11). Eugene Merrill states:
"The formula here, “If you call out to it with respect to peace,” followed by the words “if they reply peace to you” (Deut 20:11), expresses the technical language of making treaty (cf. Judg 21:13). The idea was not that of a simple nonaggression pact in which both parties agreed to live in peace but a demand for capitulation. Only under such terms could the threatened city expect survival. To make peace was therefore tantamount to making a covenant, the kind in which the city under attack placed itself in subservience to the peoples demanding the terms of peace."[1]
     But there was always the possibility that the residents of the city might prefer war to vassal status. Moses addressed this scenario, saying, “However, if it does not make peace with you, but makes war against you, then you shall besiege it” (Deut 20:12). Ancient cities commonly had fortified walls as well as food and water reserves in case they came under attack. When attacking a city, it was common to besiege it, which meant surrounding the city and cutting off its food and water supplies. In this way, an advancing army could starve the residents of the city into submission.
     But such efforts of fortification could prevent God’s people from advancing and gaining victory. Moses said, “When the LORD your God gives it into your hand, you shall strike all the men in it with the edge of the sword” (Deut 20:13). Victory in this context is given by the Lord. He is the One who will give the city and its inhabitants into the hands of His people, Israel; and this because the residents of the city refused the offer of peace. In such a situation, the Israelites, after defeating the city residents in battle, were to execute all the men of the city.
     Moses said, “Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the LORD your God has given you” (Deut 20:14). Here was discriminate warfare that killed only the hostile and let the women, children, and animals live. The spoils of war from Israel’s enemies were regarded as what “the LORD your God has given you.” Again, their military efforts were to be viewed from the divine perspective. But this did not mean that those taken captive were to be mistreated. Though it was common in the ancient world to rape and murder women who had been taken as captives, God did not permit this. In fact, some of the women could be taken as wives, and if this happened, they were granted legal protections (Deut 21:10-14). For clarity, Moses explains these military practices were to be followed only for cities outside the land of Canaan, saying, “Thus, you shall do to all the cities that are very far from you, which are not of the cities of these nations nearby” (Deut 20:15).
     Shifting policy, Moses offers a different directive concerning the residents of Canaan, saying, “Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes” (Deut 20:16). Remember, the land of Canaan belonged to Israel by divine right, for the Owner of the land (Lev 25:23) promised it to them as part of the Abrahamic contract (Gen 12:1-3; 15:18; 17:7-8; 26:3-4; 28:13-14). Therefore, the Canaanites were merely squatters who needed to be removed, and this because they had become grossly immoral and were under divine judgment.
     Concerning the Canaanites, Moses said, “But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you” (Deut 20:17). The words “utterly destroy” translate the Hebrew חָרָם charam, which is found in a number of passages (Num 21:2-3; Deut 2:34; 3:6; 7:2; 13:15; 20:17; Josh 2:10; 6:21; 8:26; 10:1, 35, 37, 39, 40; 11:11-12, 20-21). Leon Wood states, “Usually ḥāram means a ban for utter destruction, the compulsory dedication of something which impedes or resists God’s work, which is considered to be accursed before God.”[2] God made it very clear that the Canaanites were to be totally destroyed because of their extreme wickedness (Deut 9:4-5).
     Remember, the Canaanites were an exceptionally wicked people whom God had marked out for judgment (Lev 18:25; Deut 9:5) after giving them four hundred years of grace (Gen 15:16). Some of the specific sins mentioned among the Canaanites included gross sexual immorality, such as incest (Lev 18:1-20; 20:10-12, 14, 17, 19-21), homosexuality (Lev 18:22; 20:13), and sex with animals (Lev 18:23; 20:15-16). They also engaged in the occult (Lev 20:6), were hostile toward parents (Lev 20:9), and offered their children as sacrifices to Molech (Lev 18:21; 20:1-5; cf. Deut 12:31; 18:10). God told Israel not to do these wicked things, for the Canaanites “did all these things, and therefore I have abhorred them” (Lev 20:23; cf. Lev 18:25).
     God gave a second reason why He wanted the Canaanites destroyed, namely, “so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God” (Deut 20:18; cf. Ex 23:33; Josh 23:12-13). Sadly, we know that Joshua and Israel failed to kill all the Canaanites, but sought to make them forced laborers (Josh 16:10; 17:13; Judg 1:28-35). Furthermore, Israel failed to obey the Lord (see the book of Judges), and the immoral culture of the Canaanites spread among God’s people, who themselves began to practice all the evil things God hates (Deut 12:31), including idolatry and child sacrifice (2 Ki 3:27; 16:3; Psa 106:37-38; Isa 57:5; Jer 7:31; 19:5; 32:35; Ezek 16:20-21). Because Israel eventually became corrupt, God then destroyed and expelled them from the land by means of military defeat from their enemies. This happened when the ten northern tribes of Israel fell to the Assyrians in 722 BC and the two southern tribes of Judah fell to the Babylonians in 586 BC.
     Moses then addressed matters of ecology in times of war, saying, “When you besiege a city a long time, to make war against it in order to capture it, you shall not destroy its trees by swinging an axe against them; for you may eat from them, and you shall not cut them down. For is the tree of the field a man, that it should be besieged by you?” (Deut 20:19). Trees do not commit evil, and should not be cut down indiscriminately like Israel’s enemies. Because Israel would soon possess the land of Canaan, it was to their own interests to preserve the trees surrounding the cities. Moses then differentiated which trees could be cut down, saying, “Only the trees which you know are not fruit trees you shall destroy and cut down, that you may construct siegeworks against the city that is making war with you until it falls” (Deut 20:20). Daniel Block states, “In ancient warfare strategy, the trees of vanquished territories would be cut down for several reasons: (1) as wood for siege structures and fuel for the invaders; (2) as retribution for the enemy’s resistance and defiance; (3) as a tactic in psychological warfare, to hasten submission.”[3] However, Israel was to demonstrate wise discrimination. Eugene Merrill states:
"The “War Manual” ends with a most curious and, at first blush, irrelevant paragraph about the treatment of trees in a time of siege. It does provide practical information about the preservation of fruit trees for their nutritional value and allows the use of others to build siege works (māṣôr, lit., “enclosure,” perhaps encircling trenches or staging). The real thrust of the passage, however, is to contrast the tree with humankind (v. 19b). It is only humans, ironically the image of God and the crowning glory of creation, who sin against the Creator in such egregious ways as to call upon themselves divine judgment. The innocent tree, tainted as it is by the fall of humankind, is nevertheless not culpable and should therefore be spared."[4]
Present Application
     God’s directive for Israel to destroy the Canaanites was twofold: 1) because the Canaanites were excessively wicked and under God’s judgment (Deut 9:4-5), and 2) so they would not become a corrupting influence on His people (Deut 20:18). Similarly, those we allow into our lives will influence us, either in good or bad ways.
     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.”[5] 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.”[6] 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.).”[7]
     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.”[8] 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.”[9]
     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] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 285.
[2] Leon J. Wood, “744 חָרַם,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 324.
[3] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 478–479.
[4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 287.
[5] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 924.
[6] 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.
[7] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos et al., “Fool”, The New Unger’s Bible Dictionary, (Chicago: Moody Press, 1988).
[8] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 519.
[9] 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.

Why Believers Show No Grace

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

A Look at Grace

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

Giving to Support God’s Ministers

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

The Despair of Atheism and the Hope of Christianity

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

Knowing and Doing the Will of God - Part 4

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

Knowing and Doing the Will of God - Part 3

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

Knowing and Doing the Will of God - Part 2

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

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

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

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/ 

Life, Death, and Eternity - Part 1

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

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/ 

Deuteronomy 15:19-23 - And Christian Spiritual Sacrifices

     In this pericope, Moses returns to the subject of animals and what should be offered to God in sacrifice. In typical fashion, Moses repeats himself to his audience in order to drive a point. Moses’ emphasis is that firstborn male animals were to be devoted to the Lord and should be eaten only at the place God prescribed. The meal was to be eaten annually in the presence of the Lord at the place He would prescribe and the whole household was to participate in this meal.
     Moses opens this pericope, saying, “You shall consecrate to the LORD your God all the firstborn males that are born of your herd and of your flock; you shall not work with the firstborn of your herd, nor shear the firstborn of your flock” (Deut 15:19). The word consecrate translates the Hebrew verb קָדָשׁ qadash, which means to sanctify, declare as holy, or set apart for a special purpose. The causative verb stem (hiphil) expresses conscious intentionality on the part of the offeror to consecrate the firstborn male of the herd or flock to God (cf. Ex 13:2, 12; Deut 12:6, 17; 14:23). Israelites were to set apart the best of their herds and flocks for God, for He was the cause of all their blessings. The Lord had blessed them by giving them the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards (Deut 6:10-11), the ability to produce wealth (Deut 8:18), and blessed their labor so they would be fruitful (Deut 7:13; 11:13-15). The Lord had been very good to them, and He deserved their very best.
     The annual sacrifice of the unblemished firstborn animal looks back in history to when the Israelites were brought out of Egyptian captivity and their firstborn sons were spared from the angel of death (Ex 13:1-15). But the unblemished firstborn animal also looked forward to Christ, who is our Passover lamb (John 1:29; 1 Cor 5:7), who shed His precious blood on Calvary as an atoning sacrifice for our sins. Peter explained we were redeemed from the slave-market of sin with “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19).
     The firstborn male of the herd or flock was to be eaten by the offeror and his family. Moses stated, “You and your household shall eat it every year before the LORD your God in the place which the LORD chooses” (Deut 15:20). This was an annual meal eaten at the place God would choose, which first was at the tabernacle and later at the temple. Furthermore, in addition to the immediate members of the family, the animal was to be eaten by the servants and Levites (cf. Deut 12:17-18).
     However, Moses instructed them, saying, “But if it has any defect, such as lameness or blindness, or any serious defect, you shall not sacrifice it to the LORD your God” (Deut 15:21). To offer a defective animal would be an afront to God (cf. Deut 17:1), for it would not represent the very best of the herd or flock. Unfortunately, this is what Israelites were doing in Malachi’s day (Mal 1:6-9). Moses explained the lame animal could be eaten by the Israelites, saying, “You shall eat it within your gates; the unclean and the clean alike may eat it, as a gazelle or a deer” (Deut 15:22). The firstborn male animal that was lame could be eaten by the owner, his family and servants, as well as the Levite who relied on the kindness and goodness of others to help provide for him and his family.
     And the animal, like all others, was to have its blood drained before it could be consumed. Moses stated, “Only you shall not eat its blood; you are to pour it out on the ground like water” (Deut 15:23). Remember, the animal’s blood represented its life, and this was to be treated in a special way and not eaten (Deut 12:23; Lev 17:10-14). Israel was to understand that “the life of the flesh is in the blood” (Lev 17:11a) and was to treat it with respect in all situations. The blood symbolized life, which God has given to all creatures. If the animal was killed at home, the blood was to be drained before eating. If the animal was brought to the tabernacle or temple, the blood was to be drained beside the altar. In those ritual offerings the priests would catch some of the blood and sprinkle it on the altar, or on the mercy seat atop the ark of the covenant on the Day of Atonement. In this way they treated the blood of the animal as special.
Present Application:
     As Christians, we do not offer animal sacrifices, nor do we worship at a prescribed location as Israel did. We do not gather at a temple, rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring grain or animal sacrifices, but “offer up spiritual sacrifices” to the Lord (1 Pet 2:5). But like Israel, what we offer to the Lord should represent our very best, for God has done His very best for us by sending His Son into the world to be our Savior. God the Son added perfect sinless humanity to Himself (Isa 9:6; Luke 1:26-35), lived a perfect and sinless life (Matt 5:17; 2 Cor 5:21; Heb 4:15; 1 John 3:5), and went to the cross as a willing sacrifice (Mark 10:45; John 10:11, 17) and paid our sin debt (Col 2:13-14; 1 Pet 2:24). In Christ we have forgiveness of sins (Eph 1:7), eternal life (John 10:28), imputed righteousness (Rom 5:17; Phil 3:9), and have been rescued from Satan’s “domain of darkness” and transferred “to the kingdom of God’s beloved Son” (Col 1:13). We received these blessings from God at the moment we accepted Christ as our Savior, believing He died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4). Now saved and part of the Royal family of God, we are to serve as “ambassadors for Christ” to a lost world (2 Cor 5:20), and “to walk in a manner worthy of the calling with which we have been called” (Eph 4:1). As Christians living in the dispensation of the Church age, God has “blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). And these blessings enable us to live the Christlike life that honors God and blesses others. It is a life of humility, love, service, and sacrifice for the benefit of others. As Christians, we are called to offer sacrifices to God, and these sacrifices include:
The continual giving of the body for service to the Lord (Rom 12:1-2).
Confessing our sins directly to God (1 John 1:6-9).
Sharing the gospel with others (Rom 15:15-16).
Offering praise to God (Heb 13:15).
Doing good works and sharing with others (Heb 13:16; cf. Phil 4:18).
Giving our lives for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4).
Walking in love (Eph 5:1-2; cf. 1 Pet 1:22).
 

The Lord's Supper

     The Lord’s Supper is mentioned in the Gospels of Matthew (26:26-29), Mark (14:22-25), Luke (22:19-20), and by the apostle Paul in his letter to the Christians at Corinth (1 Cor 11:23-34). The Lord’s Supper is also called the Eucharist, from the Greek word εὐχαριστέω eucharisteo, which means to give thanks, which is what Christ did when He instituted this church ordinance (Luke 22:19). And, it is called Communion, from the Geek word κοινωνία koinonia, which means communion, fellowship, or sharing (1 Cor 10:15-17), because it took place during a community meal where believers fellowshipped with each other during a time of Bible study and prayer (see Acts 2:42).
     The Lord’s Supper was instituted by Jesus on the night He and the disciples were celebrating the Passover meal. This was the night before His crucifixion. The Passover meal celebrated God’s deliverance from the final plague on Egypt as the Lord passed over the homes of those who had sacrificed an unblemished lamb and placed its blood on the doorpost and lintel (Ex 12:1-51). The flawless lamb foreshadowed the sinless humanity of Jesus who is “a lamb unblemished and spotless” (1 Pet 1:19), “the Lamb of God who takes away the sin of the world” (John 1:29). Jesus is “our Passover lamb” (1 Cor 5:7), and His death paid the price for our sins (Mark 10:45; Eph 1:7; Heb 9:22).
     Jesus’ death instituted the New Covenant which was given to Israel and will find its ultimate fulfillment in the future millennial kingdom. Because Christ inaugurated the New Covenant, some of the spiritual blessings associated with it are available to Christians today; specifically, forgiveness of sins (Jer 31:34; Matt 26:28; Heb 10:17) and the indwelling Holy Spirit (Ezek 36:26-27; 37:14; 1 Cor 3:16; 6:19).
     The elements of the Lord’s Supper include unleavened bread and red juice. The unleavened bread symbolizes the sinless humanity of Jesus (2 Cor 5:21; Heb 4:15; 1 John 3:5). The red juice symbolizes the “blood of the covenant, which is poured out for many for forgiveness of sins” (Matt 26:28). Throughout the church age, there have been four major views concerning the elements of the Lord’s Supper: 1) The Roman Catholic view—Transubstantiation—teaches that the bread and red juice, without losing its form or taste, becomes the literal body and blood of Christ. 2) The Lutheran view—Consubstantiation—holds that Christ is present in and with the bread and red juice in a real sense. 3) The Reformed view—Spiritual—teaches that Christ is spiritually present in the bread and red juice. 4) The Evangelical view—Symbolic—sees the bread and red juice as symbols that point to the body and blood of Christ. The first three views see Christ actually present in the bread and juice, whereas the last view sees the elements as symbols that point to Christ. The last view is similar to how one understands the sacrificial lamb in the OT, which sacrifice did not actually contain Christ, but rather pointed to Him and His atoning work on the cross. Likewise, the Lord’s Supper does not actually contain Christ, but points the believer to His sacrificial life and substitutionary death. 
     When Christians partake of the unleavened bread and red juice, we are recognizing our relationship with God through the life and death of Christ. Just as we are nourished bodily by physical food, so we are nourished spiritually by the life and shed blood of Jesus who died in our place. Eating the bread and drinking the red juice is a picture of the believer receiving the benefits that have been provided by the life and death of Jesus. There is a vertical and horizontal aspect to the Lord’s Supper. The vertical aspect indicates one is in a right relationship with God through faith in Jesus, for the Lord’s Supper has meaning only to the one who has trusted Christ as Savior and received forgiveness of sins and the gift of eternal life (John 3:16; 10:28; Eph 1:7). The horizontal aspect of the Lord’s Supper indicates one is walking in love and living selflessly towards other Christians (1 Cor 10:15-17; 11:17-34), for it is a picture of the love and selflessness of Christ who gave His life for the benefit of others. It is a sin to partake of the Lord’s Supper while behaving selfishly toward other believers, and God will punish those who do so (1 Cor 11:27-30). Paul instructed the Christians at Corinth to partake of the Lord’s Supper retrospectively by looking back at the sacrificial life and death of Christ (1 Cor 11:23-25), prospectively by looking forward to Jesus’ return (1 Cor 11:26), and introspectively by examining their attitudes and actions (1 Cor 11:27-32). A proper understanding of the Lord’s Supper will lead to unselfish love towards others (1 Cor 11:33-34a).
Summary
     The Lord’s Supper was instituted by Jesus while celebrating the Passover meal on the night before His crucifixion. The unleavened bread symbolizes the perfect humanity of Christ, and the red juice symbolizes the blood of the New Covenant that was shed on the cross. Christians who partake of the Lord’s Supper see themselves as the beneficiaries of the spiritual blessings of forgiveness and the indwelling Holy Spirit. Eating the bread and drinking the juice is a picture of receiving Christ and all He did for us through His life and death. The Lord’s Supper instructs us to look back to the selfless love of Christ, forward to His return, and inward to one’s values and actions.

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.

Angels and Demons - Part 14 - Satan's Strategies

Study notes for understanding Satan's strategies 

Angels and Demons - Part 13 - Satan's Strategies

Study notes for understanding Satan's strategies 

Angels and Demons - Part 10 - The Christian Armor

Study notes for Angels and Demons - Part 10 - The Christian's Armor (full notes)

Angels and Demons - Part 9 - The Sin Nature - Satan's Inside Agent

Study notes on Angels and Demons - Part 9 - The Sin Nature - Satan's Inside Agent

Angels and Demons Part 6 - Satanology

Study notes on Angels and Demons Part 6 - Satanology

Angels and Demons Part 5 - The Sons of God and Genesis 6

Study notes for Angels and Demons Part 5 - The Sons of God and Genesis 6
 

Angels and Demons - Part 2

Study notes for Angels and Demons - Part 2
 
 

Angels and Demons - Part 1

Study notes for Angels and Demons - Part 1
 

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.

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.