The Old Testament prophet Jeremiah spent his whole life watching his beloved society crumble. Moral decay followed spiritual decay, and this then led to a prophesied and consummating destruction by the Babylonians in 586 B.C. Jeremiah was selected before birth (1:5), and called from youth (1:6ff). Due to the hardships that would be coming upon the people of Judah, he was not allowed to marry (16). He would thus not have to endure watching a wife and any ensuing children suffer the miserable fates that others of that nation would suffer. Indeed, Jeremiah would be quite unpopular and even persecuted. While other prophets gained their followings with artificially positive preaching, Jeremiah faithfully told the truth, no matter what it cost him. The false prophets of the day lied to the people, saying those who had already been captured would only be there two years (28:3). This made the people feel good. When Jeremiah prophesied at length that the real duration would be seventy years (25:11; 29:10), it secured him the harsh judgment of governmental and public opinion. He was imprisoned and endured much with the remnant left after the destruction. In the midst of his prophesies warning the people of this impending destruction, there are some passages that stick out as succinct statements of the philosophical tragedies of the society. One of the most remarkable is 5:30-31. “An astonishing and horrible thing has been committed in the land: The prophets prophesy falsely, And the priests rule by their own power; …
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The Word Spoken through Angels
In Acts 7:53, Stephen was winding up the sermon that would get him killed when he said that those listeners had “received the law by the direction of angels and had not kept it.” Such a passage makes one wonder how angels were involved in delivering the Old Law. The passage is not alone. Galatians 3:19 asks, “What purpose then does the law serve?” and then answers, “It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator.” Such passages whet the appetite of the curious. The curious, however, may never know the details; those may be relegated to the secret things that belong to God (Deuteronomy 29:29). There are some interesting passages in the Old Testament that may apply. Deuteronomy 33:2 has Moses poetically speaking of the Lord coming from Sinai and bringing a “fiery law” for the people “with ten thousands of His saints.” Likewise, Psalm 68:17 is intriguing; “The chariots of God are twenty thousand, Even thousands of thousands; The Lord is among them as in Sinai, in the Holy Place.” Recall, please, that Elisha’s servant, when finally seeing visually the help God was providing, saw it in the form of a mountain being “full of horses and chariots of fire all around Elisha” (2 Kings 6:17). Also, in Daniel 7:10, the vision of the Ancient of Days has a “fiery stream” issuing forth from Him and “a thousand …
Doing the Loving Thing
It is with amazement that some might call arrogance with which this author views many naïve, misdirected calls to “do the loving thing” in religious matters. Call it what opponents may, any “loving thing” needs biblical definition. Consider examples of misguided pleas: (1) If men differ on how to be saved, “do the loving thing” and do not challenge views. Let all believe what they will, and let God sort it out in the end. This is what some say and believe. It is misguided. (2) If people are engaged in what one sees as sin, but they seem happy, “the loving thing” is to just live and let live. They’ll answer to God for it, and no one on earth is their judge. This, too, is misguided. Consider, now, biblical responses: (1) If the Bible speaks on the plan of salvation, students of the Bible have the responsibility to rightly understand it (2 Timothy 2:15) and teach it (2 Timothy 2:2). The loving thing is to gently and to humbly (2 Timothy 2:24-25) confront error in the hopes that truth will be understood and heeded (John 8:32; 1 Timothy 2:4). This is what leads to salvation. (2) Then, if brethren are engaged in sin, other brethren are not justified in just leaving them alone. Rather, there is an obligation: “Brethren, if any man is overtaken in a trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and …
Formerly a Blasphemer and a Persecutor
The apostle Paul declared his thankfulness to God in several places. In 1 Timothy, the gratitude is focused on the transformation God allowed with these words, “And I thank Christ Jesus our Lord who has enabled me, because he counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief” (1:12-13). Paul’s pre-Christian lifestyle as Saul of Tarsus was one of a rising star in Judaism. He, at some point, had moved from Tarsus in Cilicia to Jerusalem to study at the feet of the well-respected Gamaliel (Acts 21:39; 22:3; cf. 5:34). One might speculate that Paul could have been on course to be the next teacher of Israel and to be respected by all the people. In any other generation he might have been, but it so happened that he lived in the fullness of times when Christ came (cf. Ephesians 1:10; Galatians 4:4). This altered his life immeasurably. At first, of course, he fought to preserve the order of Judaism in which he had been raised. He watched the clothes of those who stoned Stephen, possibly as an instigator rather than just a lad standing by (Acts 7:58). He was, indeed, “consenting to his death” (Acts 8:1). He “made havoc of the church” during the persecution that ensued (Acts 8:2-3). After a while, he “was still breathing threats and murder against the disciples of the Lord” (Acts 9:1). …
The Words Are All that Matter?
In regard to congregational singing, oft is offered the quip, “Well, the words are all that matter, anyway.” This is a comfort to tone-deaf worshipers, but, the secular, well-intentioned proverb may be employed too far. If the words were, indeed, all that mattered, perhaps God would have said something like, “Recite to one another in poems, rhymes and spiritual verse.” Could it be that the musical setting (a cappella) has more importance than often acknowledged? Music is an emotional thing. Composers of purely instrumental music (from symphonies and operas to punk rock and country) work to construct the chord progression, melodies and harmonies to create a mood, often mirroring some occasion or historic event. A fanfare for Olympic Games is an upbeat call to competition and potential triumph – a memorable melodic line punctuated with quick punches of harmonic brass. A mournful dirge, by contrast, might employ low strings in slow, solemn movements. In authorized a cappella singing for congregations, the music generally fits the words. “Nearer My God, to Thee” would never be set to a driving rhythm (as in “Ring Out the Message”). The thrill of “The New Song” is best with its buoyant beat and majestic chorus; it wouldn’t work with a contemplative chant-like, “When I Survey the Wondrous Cross” feel. The musical composers seek to amplify the impact of the wording. Singing might be viewed as the divinely authorized outlet for human emotion. Many sectarian groups take emotionalism to unscriptural levels – mistaking shaking and rolling, …
The Winds of Change
Many days of clinging winter and hesitant spring, one could step outside and feel the physical winds of change. The temperature would be warm one day, only to be replaced that evening by a drastically cooler one. The winds often blow from west to east, bringing in a new front, inevitably in stark contrast to the one that has prevailed for a few days (or a few hours). As many places in the country colloquially and sarcastically say, “If you don’t like the weather here, just wait an hour or two.” Sometimes the winds are more subtle and sometimes they are violent. In any case, the wind blows to bring in the change. The Lord employed man’s universal understanding of meteorological basics to engrain spiritual lessons for all time. Jesus pointed out hypocrisy to Pharisees and Sadducees who could discern the face of the weather but not the signs of the end of Mosaic times (Matthew 16:1-4). Paul warned that Christians not be “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14). Common speech employs the use of weather patterns to refer to non-physical phenomena. “The winds of change” might refer to a shift in a nation’s electoral mood, an alteration of governmental policy or even the personal modification of one’s religious or philosophical beliefs. The winds of change affect religious bodies. Those with governing hierarchies often issue statements (of differing titles) claiming an authoritative nature, and these statements claim to make changes as if …
The Question of Instrumental Music
The question of the use of instruments of music (other than the human voice) in worship to God continues to plague sincere seekers of spiritual maturity in Christ. On the one hand, these students of the Word are cognizant that the Lord deplores unnecessary division in His body, the church (1 Corinthians 1:10; Ephesians 4:1-16). They, wanting to be good neighbors and friends to other religious seekers, do not wish to be divisive but as tolerant and as accepting as God will allow. On the other hand, they know the need to submit willfully and fully to God’s authority. If division then comes, so be it (Romans 16:17-18; Luke 12:51-53; 1 Timothy 6:3-5). The question of instrumental music then pits the conscientious between a love of friends and a love of God. If he accepts instrumental music in order to keep peace in the religious community, is he doing so with or without God’s approval? If he rejects it, is he binding the doctrines of men as commandments of God (Matthew 15:7-9)? The question of the instruments, then, is ultimately determined by the authority of God. Once the question of how God authorizes is understood, the question of instruments is understood as well. God authorizes by general (generic) commands. When God says to do something but does not specify limitations, men are free to make choices. God commanded men to “Go” into the world to preach. He did not specify how. Men are thus free to go by boat, car, …
Testing by Fire
“Various trials” grieved early Christians (1 Peter 1:6). Because of this, words of encouragement were offered: (T)hat the genuineness of your faith, being much more precious than Gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, whom having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, receiving the end of your faith—the salvation of your souls. (1 Peter 1:7- 9) There are times in history when collectively Christians suffered persecution and were tested. At other times the fire may be more of a personal nature. In either case, the faithful servant of God is reminded that devotion to the Savior is never, ever a guarantee of an easy ride. The Gospel of Christ is most decidedly not the health and wealth Gospel of the charlatan preachers often popular on television. Collectively, the church at Smyrna was warned, “Do not fear any of those things you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life” (Revelation 2:10). There, apocalyptic language highlights that trials would be coming. The people would not be spared, but the living and powerful word of Christ (Hebrews 4:12) was given to exhort them to faithfulness. On the …
It’s All about Forgiveness
Christians across the world work hard. I never cease to be amazed at how much people give of their time, effort, money and various talents—from carpentry to technology to medicine to evangelism—to advance the Lord’s cause. The Gospel needs preached, and in publishing it, there is a whole lot that needs done to get out the message. Whatever these selfless Christians do is all—they would certainly agree—for one goal: the forgiveness of sins. They do it because they are in Christ and have experienced the washing away of sins in baptism (Acts 2:38; 22:16). They do it because they know God expects of us, as Christians, to be a people of good works (Ephesians 2:10). They do these things so that the cause of Christ can advance and more and more people can learn about the forgiveness of sins. This is why Christianity exists. This is why Christ died on the cross. This is the reason God planned this plan from before the foundation of the world (Ephesians 1:4). Sin is a real problem. It is what separates people from a holy God. The Psalmist praised God with this acknowledgment of His holiness: “For You are not a God who takes pleasure in wickedness, Nor shall evil dwell with You” (Psalm 5:4). This holy God, through the prophet, identified sin as the reason people feel far from their Creator (Isaiah 59:1-2). Sin draws people away into a downward spiral (James 1:13-15). Sin is a submission to the “god of this …
God’s Discipline
To Christians who may have been overcome by self-pity, the Holy Spirit reminded, “…consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin” (Hebrews 12:3, 4). It does not sound like a very compassionate tone, does it? So, the Spirit proceeds with a discussion of joyfully accepting Divine discipline. “And you have forgotten the exhortation which speaks to you as to sons: My son, do not despise the chastening of the Lord, Nor be discouraged when you are rebuked by Him; For whom the Lord loves He chastens, And scourges every son whom He receives” (Hebrews 12:5-6). Such disciplining comments and exhortations emanate from love, not bitterness. They proceed from a God who wants us to be trained to be “partakers of His holiness” (12:10). The recipients count the comments not as pleasant, but if wise, as useful to be trained toward righteousness (12:11). After all, our physical parents have disciplined us for our good – why shouldn’t our Heavenly Father do the same (12:9)? God’s discipline comes through words. Well, not just any old words such as might be used by an angry dad scolding a disobedient son. God’s discipline comes through inspired words that pierce the conscience-laden heart. His Word is “living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of …
Undying Zeal
John penned these words of Jesus to the church in Ephesus in Revelation 2:4-5: “Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent.” The language seems to indicate a lack of fervor, fire or zeal on the part of the Ephesian Christians. They had good works (vs. 1-3), but they were lacking something. Bible students might desire more specificity. Surely, though, whether this verse refers to it or not, observant disciples can notice that there is sometimes a lack of enthusiasm among the Lord’s people. Let’s assume, for the sake of argument, this is the case. Homer Hailey in his commentary on Revelation had an idea worthy of note: Perhaps this loss of an early fiery devotion can be accounted for by the fact that the congregation was now in the second or third generation of its existence. This is always a dangerous period in the life of a church. At such a point the youthful fire of discovery and the enthusiasm of a glorious anticipation of future hopes too often begin to diminish. Isn’t this a sad but true observation? It seems to be a common problem in many ventures. A business is opened by one generation of a family. They work feverishly to make ends meet at first and eventually make a profit. Their prosperity is …
Maturity
“Maturity” receives several definitions for different uses in language. A mature plant is one that is fully grown and developed. A bond that is due has matured. Something that has matured has come to a desired or full condition—it is ripe. These definitions—especially the first and third—are ever so applicable to the maturity of the Christian’s heart. While it could never be said that any Christian has grown to perfection, Scripture reveals an inspired expectation that time in Christ will bring one to more maturity than when he or she began (Hebrews 5:12 -14). Sadly, though, it is often the case that those who have been Christians long have not matured in knowledge, discernment or character. Immaturity of character is especially noticeable and troublesome. Such immaturity is illustrated biblically in the account of Miriam and Aaron chiding Moses, “‘Has the LORD indeed spoken only through Moses? Has He not spoken through us also?’” (Numbers 12:2). Such jealousy of positions of authority shows immaturity of character. Miriam was struck leprous because of the incident (Numbers 12:9-10). Ananias and Sapphira could be labeled immature because they sought the approval of their peers at the expense of their integrity. They so wanted to look good that they lied about how much money they were giving. They lived, apparently, for attention. They were struck dead (Acts 5:1-11). Numerous modern examples of these types of immaturity could be cited. Someone becomes upset because he doesn’t get as much time leading in worship services as one …
Moral Opportunities
Not long ago a speaker presented the idea that in our postmodern, amoral and immoral world, there still is an opening to talk with people about God. His point, if I remember correctly, was that even though biblical morality seems lost in the present generation, most people still have some point at which they can see a wrong has been committed. Atrocities make them recoil in disgust. It is at this point that Christians may have an opportunity for evangelism with even the hardest of unbelievers. When such an event as the Holocaust is discussed, people will generally (though tragically, not always) recognize the inherent awfulness of such a thing. Then, the Christian has the opportunity to pry a bit. “Why is that wrong?” one might ask. It may take some time to peel through the layers of superficial responses: “Well, it just is!” However, perhaps it can be done. Maybe the Christian can get the unbeliever to see that without a transcendent God, morality really means nothing. Without a Creator, who gets to make up moral rules? If someone responds that a government does, then Hitler’s gas chamber guards were just doing the right thing. Hopefully, people will see the errant nature of that logic. If someone responds that morality is based on inherent goodness in man, one could ask him to define that goodness. One leaving (unscripturally) an ailing wife to marry another might not seem good to that first wife, but it might seem great to the …
You Show Me What I Am
Burton Coffman relates a story from William Barclay’s commentary in which an ancient heathen man hated a particular righteous man. His reason was thus stated once to the righteous man: The man guilty of a lifestyle of debauchery said to the much more upright individual, “I hate you; because every time I meet you, you show me what I am.” If honesty were inescapable, this statement would be repeated many times over from the lips of those wicked souls who persecute the righteous. Sometimes the simple living of a righteous life is provocative enough to get the unrighteous quite angry. Christians trying to humbly follow their God may receive every form of persecution from tongue-lashings to physical scourging just because those who are not trying to humbly follow God do not like it that some are. In many cases, Christians have neither been arrogant nor confrontational about the differences of lifestyle. It is just that the immoral see an indictment of their depraved lifestyle when they encounter one who has learned to exercise self-control. The Bible warned that this would be the case and told Christians how to respond. Christians should be ready to answer their opponents, and continue to keep “a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed” (1 Peter 3:15-16). It is disturbing, but should not be surprising to Christians, that some non-Christians would despise their lifestyle. Peter reminded, “Beloved, do not think it strange …
Do We Need More Boldness?
A healing, a sermon, a trial and a proclamation herald an eternal call for more boldness in preaching the Gospel. Not long after the establishment of the church, the apostles Peter and John approached the Temple at an hour of prayer. There, they met a beggar. He had been lame all his life of over forty years (Acts 3:1-2; 4:22). The public knew the man (3:10) and gathered in amazement at his “walking, leaping, and praising God” (3:8). (Note: The miracle was instantaneous, complete, and public. Oh, how modern, falsely called miracles differ! They take days and weeks in hospitals, are incomplete or faked [“He took one step!”], and/or are privately claimed.) This public, undeniable (cf. 4:14) miracle served the purpose of miracles in calling attention to the word of God (Hebrews 2:1-4; Mark 16:20). Gathering in Solomon’s Porch of the Temple Complex, the people heard a straightforward sermon from Peter (3:12-26). In the message, Peter outlined the Jewish people’s own prophets’ predictions of the Christ (3:22-26), and set forth some rather accusatory language: “But you denied the Holy One and the Just …and killed the Prince of Life…” (3:14-15). This preaching led to retaliation, not from the common people, but from the religious leaders, who were “disturbed” that Jesus was still being preached (4:1-2). Peter and John were arrested (4:3) and tried the next day (4:5-12). In the trial, Peter’s force did not shrink. He proclaimed to the rebellious council that the “good deed” done to the “helpless man” …
We Need a Lot of Prayer
Luke’s preface to Jesus’ parable in Luke 18 explains its purpose: “that men ought always to pray and not lose heart” (v. 1). The former is the prerequisite of the latter. Without prayer, losing heart would happen quickly and last long. We inhabit a violence-laden world in which tyrants of different sorts oppress and murder the poor and the helpless. The political arena mirrors the cultural war in combative tones. Denominations corrupt the pure Gospel of salvation. Even congregations of the Lord’s church squabble over everything from the pettiness of finances to the weighty matters of doctrine. Discouragement at mankind’s lack of empowerment to solve these problems can be overwhelming to the contemplative. Then, there is prayer. The earthly story Jesus chose to illustrate His heavenly meaning (Luke 18:2-8) was, as usual, one of simple import. As usual, it highlighted curious characters. A selfish, godless, judiciary appointee cared not for justice for a poor widow seeking mediation in regard to her oppressive adversary. He did not fear God. Therefore, as is often the case with the godless, he felt no need to give any regard to his fellow man, especially one as lowly in societal ranks as a widow without wealth (Luke 18:2, 4). The woman had no hope in the sight of her adversary or this useless go-between. Well did she fit the Preacher’s pitiful description: “Then I considered all the oppression that is done under the sun: And look! The tears of the oppressed, But they have no …
Do Not Fret
“Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble” (Matthew 6:34). “Be anxious for nothing…” (Philippians 4:6). A word from one who has trouble practicing these Scriptures: Be thankful they are there. Awareness of evil in the world generally increases with age. Some precious children are exposed to humanity’s injustices earlier than are some pampered adults. Still, the more one knows about the world, the more one knows people mistreat people, the relatively innocent suffer at the hands of the oppressors (cf. Ecclesiastes 4:1), and the privileged and powerful exalt themselves at the expense of the lowly (cf. Matthew 23:14; 2 Timothy 3:6; James 5:5-6). This wicked phenomenon even happens within the Lord’s church (3 John 9-10). It is enough to depress one’s spirit beyond recovery, were it not for the Word of God. The multiple exhortations of divinely offered comfort include: “Do not fret because of evildoers, Nor be envious of the workers of iniquity” (Psalm 37:1). “And why not?” the persecuted might object. “The evil seem to be getting their way! Their riches increase! People believe their slanderous lies!” (cf. Job 21:7-16; 12:6; Jeremiah 12:1; Psalm 109:1-5). Why not fret? Because the God who had the power to create and uphold the world with His Word (Psalm 33:6; Hebrews 1:3) is the One Who has the power to deal – and here’s the key – in His own good time with the wicked. “For they …
The Love of Christ
“For the love of Christ compels us,” said Paul in 2 Corinthians 5:14 (NKJV). The word “compel” is translated “constraineth” in the King James and “controls” in the RSV. It comes from the Greek sunecho, indicating the idea of holding something together lest it fall apart or be broken into pieces (Vine). It is used with a curious variety of connotations, including the crowds pressing Jesus (Luke 8:45), Jerusalem being surrounded by armies (Luke 19:43) and the affliction of the sick with various diseases (Matthew 4:24). Is Paul saying, “The love of Christ holds us together”? A familiar verse bears even another nuance. In Philippians 1:23 Paul expresses his plight of being “hard-pressed” between two options – staying and working with brethren on earth or going on to be with the Lord. Perhaps the best reflection of the 2 Corinthians contextual meaning is found in Acts 18:5, where “Paul was compelled by the Spirit,” and so “testified to the Jews that Jesus is the Christ.” The Spirit pressed Paul to do the necessary work of evangelism. The Spirit held him together as he engaged in a most difficult task that often invoked the disdain of the listeners. That seems to be the meaning in 2 Corinthians 5:14. Earlier in the chapter, the apostle had cited the coming judgment and “terror of the Lord” as a motivation for persuading men of their need to turn to the Savior (vs. 9-11). Fear of an afterlife of torment is still and shall always be …
You Can’t Be an Evolutionist and Be a Christian
Some still try to massage the Bible into agreement with unproven and unprovable macroevolutionary theory. Such compromises as the Day-Age Theory (redefining the days of Genesis 1:1-2) and the Gap Theory (inserting billions of years into Genesis 1:1-2) have been answered adequately and repeatedly (Niessen, Morris). So-called “Progressive Creationism” is refuted by Genesis 2:1-3 and Psalm 33:6, 9. Yet, some still attempt the impossible union of Christianity and Darwinian Evolution. The course most Theistic Evolutionists take begins with an attempted relegation of Genesis 1-11 to the literary genre of mythology. It is not historical, they allege, since snakes don’t talk (Genesis 3) and universal floods don’t happen (Genesis 6-9). Never mind that Christians believe in other recorded miracles, like a donkey talking (Numbers 22) and a Savior’s resurrection. The consequences of such an irresponsible dismissal seem to escape them. In short, to wipe aside, or even metaphorically interpret Genesis 1-11, is to dismantle all of the Christian system. The system of Judaism, the precursor of and tutor toward Christianity (Hebrews 8; Galatians 3), focused highly on the Sabbath rest theme. Yet, a Sabbath rest is based solely on the solar creation days of Genesis 1 (Exodus 20:8-11; Hebrews 4:4). Without the reality of Genesis 1, the entire Jewish economy collapses. Jesus Christ (“Lord of the Sabbath” – Mark 2:28), the culmination of that Jewish system in law-keeping, prophecy and genealogy, loses all credibility if Genesis 1-11 is not historical. He taught, just as Genesis, that “from the beginning of the …
God Reigns Over the Nations
The Psalmist’s declaration should bring comfort to the Christian citizen: “God reigns over the nations; God sits on His holy throne” (Psalm 47:8). Christ’s disciples who populate the United States of America wonder (sometimes, perhaps, anxiously?) about the outcome of war, the result of adversarial politicking and the consequences of the waning morality of the public. Is the nation rapidly traversing the gulf from righteousness and God’s blessing to the sort of wickedness that inevitably provokes God’s wrath? Bible students know the history of God’s dealings with kingdoms, whether chosen Israel of old or anyone else. Of the once chosen nation (Deuteronomy 7:6) who engulfed themselves in iniquity, God promised, “if My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land” (2 Chronicles 7:14). When they would not, they were punished and scattered (2 Kings 17, 24-25). The Almighty God employed the kings and armies of other nations to execute His wrath. Assyria thought his conquering was of his own might, but the nation was just a pawn in the plan of the All-Powerful (Isaiah 10:5-11). Nebuchadnezzar of Babylon was designated by God to be lifted up and have all nations serve him (Jeremiah 27:5-8), but that same Babylon would be quickly destroyed (Isaiah 13-14). “Hell from beneath” would be “excited” about meeting this corrupt kingdom (Isaiah 14:9). It is this Nebuchadnezzar that dramatizes the way in which …
Manifold Wisdom of God
The comprehension of Ephesians 3:10 ushers the Bible student into the realm of the sublime. That “the manifold [much-varied] wisdom of God” is “made known by the church” is a sweeping claim that stimulates much study. To whom it is made known—“the principalities and powers in the heavenly places” is a subject leaving the learner in awe. Aiming to determine the meaning of “principalities and powers” from its various contexts is instructive. In Romans 8:38-39, it follows a mention of angels. Ephesians 6:12 has it in conjunction with the unseen realm against which Christians “wrestle,” that is, “against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.” Colossians 1:16 places the descriptive phrase alongside other creations of Deity, “visible and invisible, whether thrones or dominions or principalities or powers.” It seems there to have some connection with the governments God authored. Indeed, when Christ took the Old Law out of the way, doing away with Mosaic Judaism, He “disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Colossians 2:14-15). One wonders about scenes in Daniel’s apocalyptic figures wherein a heavenly being was withstood by “the prince of the kingdom of Persia,” only to be rescued by “Michael, one of the chief princes,” who stood watch over the sons of Daniel’s people (Daniel 10:12-13, 20-21; 12:1). Was there an unseen war behind the visible, physical confrontations on earth, as God adjusted empires’ power to suit His controlling wishes …
Pray for Me
It is biblical, right and helpful to ask brethren to pray for you, as long as the purpose for prayerful consideration is right, moral and godly. Such a precedent is clearly set in the course of the Bible. In closing remarks to the Thessalonian church, Paul requested simply, “Brethren, pray for us” (1 Thessalonians 5:25). He does not there specify a need, but the brethren there knew his life was devoted to the service of Christ. A prayer for Paul would certainly be a prayer in accordance with Christ’s will (as prayers must be, 1 John 5:14-15). Paul himself bolsters this conclusion with his words in Hebrews 13:18: “Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably.” It follows that godly servants of modern times may legitimately request prayers of faithful brethren — not necessarily for any explicit work, but simply for that person’s well being. This is, of course, often done. Missionaries, preachers and elders are heard making the requests of supporters and congregations. Prayers may also be requested for specific works. Second Thessalonians 3:1-2 has Paul asking the same brethren this: “Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men; for not all have faith.” Two particulars are the subjects of the requested petitions: 1) That the Word of God may have …
Obedient Rechabites
Among the many object lessons God employed through his prophet Jeremiah (figs—Jeremiah 24, bonds and yokes—Jeremiah 27) was a family of people loyal to the commands of an ancestor (Jeremiah 35). God told Jeremiah to offer wine to the house of the Rechabites, and Jeremiah did (35:1-5). These noble nomads refused on the grounds of a forefather’s directive. Rechab’s son, Jonadab, who had lived in the time of Jehu, some two hundred years prior to this event, had instructed them to live in tents as sojourners and to drink no wine (35:6-11; 2 Kings 10:15-17). Though several generations removed, they obeyed. One might observe from the Rechabites some parallel with the sojourn of a Christian on earth. Christians have their primary citizenship in heaven (Philippians 3:20), and confess that they are “strangers and pilgrims on the earth” (Hebrews 11:13). Earth might be compared to a campground. Christians are just camping here, temporarily, awaiting an eternal, incorruptible abode in heaven (1 Peter 1:3-4). Too many Christians, however, are all too caught up in the amenities of affluent societies. They feel too much at home on earth, and thus, they do not prepare for an eternal abode. Christ’s disciples would be well served to remember they are but nomads wandering on God’s temporal campground. However, that is not the point God makes with this account. His point is even more simple and basic: If Rechabites can be obedient to the long-removed commands of a dead ancestor, why could not the children …
Do the Loving Thing
It is with amazement that some might call arrogance with which this author views many naïve, misdirected calls to “do the loving thing” in religious matters. Call it what opponents may, any “loving thing” needs biblical definition. Consider examples of misguided pleas: 1) If men differ on how to be saved, “do the loving thing” and do not challenge views. Let all believe what they will, and let God sort it out in the end. 2) If people are engaged in what one sees as sin, but they seem happy, “the loving thing” is to just live and let live. They’ll answer to God for it, and no one on earth is their judge. Consider, now, biblical responses: 1) If the Bible speaks on the plan of salvation, students of the Bible have the responsibility to rightly understand it (2 Timothy 2:15) and teach it (2 Timothy 2:2). The loving thing is to gently and to humbly (2 Timothy 2:24-25) confront error in the hopes that truth will be understood and heeded (John 8:32; 1 Timothy 2:4). 2) “Brethren, if any man is overtaken in a trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:1-2). What more need be said? Granted, the truly loving thing will carry with it some the air of judgmental pomposity. Paul sharply rebuked the Galatian church …
Beware of the Smooth-Talker
Many professions require proficiency in the art of talking. Beyond the obvious application to public speakers—such as preachers and teachers—are the lawyers who present cases to juries and the salesmen and women who make pitches to potential customers. A temptation in each of these professions is to allow a talent for manipulative language to override any concern for a matter’s truth. A preacher can twist the Word of God to the destruction of himself and those who hear him (cf. 2 Peter 3:16 and 1 Timothy 4:16). Lawyers are often blamed for the avoidance of truth through clever exploitation of the law’s loopholes. Salesmen are accused of exaggerating the benefits of their products. Anyone of any occupation can be guilty of saying too little or too much to mask the faults of some used item he may have for sale. When these things take place, the guilty have earned the label, “smooth talker.” Whenever the aptitude for persuasive speech is used to deceive, the devil has won a victory. He has somehow convinced the talker to forfeit the good standing of his soul in trade for a sale, a verdict or a superficial conversion. But, the devil may win another victory if listeners are not vigilant. Yes, in spiritual things, those who hear the false ones will still be held accountable for being deceived, a fate quite reasonable when one considers all the biblical warnings against such self-motivated prophets. “By covetousness they will exploit you with deceptive words…” reminds Peter (2 …