Why Give?
“From the days of your fathers, you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts. But you say, ‘How shall we return?’ 8) Will man rob God? Yet you are robbing me. But you say, “How have we robbed you?” In your tithes and contributions. 9) You are cursed with a curse, for you are robbing me, the whole nation of you. 10) Bring the full tithes into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. 11) I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the Lord of hosts.” (Malachi 3:7-11)
Prosperity preachers twist the meaning of Malachi 3:7-11. For them, it’s all about the money. If you want more money from God, give more money to God. But what if this passage isn’t ultimately about money? What if the prophet’s point is that stinginess or generosity toward God reveals our priorities and depth of love for him? Malachi 3:7 tells us that the Israelites had turned away from God. Their love for him was not sincere. In response, God graciously invites them to return to him. How? By repenting of their covenant-breaking thievery and honoring him with the fullness of their tithes.
For the Israelites, giving was a matter of obedience and covenant-keeping. Generosity was intended to mark their love for, and faith in, God. In practice, their tithe made temple sacrifice and worship possible. When God made a covenant with Israel, he commanded them to give back to him 10% of everything they received (see Leviticus 27:30). This tithe was used to support the priests and the Levites—including the musicians who served in the temple. In short, because worship wasn’t optional in Israel, neither was their giving. That’s why, here in Malachi, God accuses his people of robbing him when they broke faith and refused to bring to him their tithes. Israel’s refusal to tithe revealed their lack of their commitment to, and respect for, the God who saved them!
Of course, all this has to do with the Old Covenant, right? As New Testament Christians, what does tithing have to do with us? Answer? In regard to the Law, it has nothing to do with us. Even so, in Matthew 6:24 Jesus makes it clear, our own giving (or lack thereof) reveals the depth (or shallowness) of our devotion to God. Without specifically commanding the tithe, Jesus declares, “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.” In 2 Corinthians 8:5 Paul makes clear—those who give themselves first to the Lord will also generously give back to God according to his will.
Christian, when push comes to shove, God doesn’t “need” your money. The ultimate reason God calls us to give is because he himself is Giver of all. As his people, should we not be givers too?
So what about it? As a Christian do you have to tithe? Ultimately, that’s between you and the Lord? Personal Opinion Alert: For me, it makes no sense that someone living under grace would want to give less than those living under Law. The more we understand God’s generosity towards us in Christ, the more generous we’ll become towards him and others. The New Testament calls for sacrificial giving with a joyful heart. When we ask, “Lord, what’s the minimum percentage of income you require of me?” we’re asking the wrong question.
Questions to consider:
1. What does your giving reveal about your relationship with God?
2. What does your giving reveal about the depth of your trust in God?
3. What does your giving reveal about the location of your “treasure”? See Matt. 6:19-21.
Relational Wisdom
The way of a fool is right in his own eyes, but a wise man listens to advice. 16) The vexation of a fool is known at once, but the prudent ignores an insult. 18) …There is one whose rash words are like sword thrusts, but the tongue of the wise brings healing” (Proverbs 12:15-16,18).
The depth of wisdom possessed by an individual is revealed by how he interacts with others:
Proverbs 12:15 reminds us that the wise man is teachable. When relating to others, he is willing to hear and heed good advice. The wise man is willing to learn from others and yield to those with more knowledge and life experience. The fool, on the other hand, is convinced he has no need for advice. He is arrogant and sinfully self-sufficient. He looks down on others and sees no need for anyone’s help. The fool is fully committed to himself and his own opinions. In Genesis 4, Cain exemplifies such a fool. When angered that God accepted Abel’s offering while rejecting his, Cain refused even God’s advice. With love and patience, God advised Cain to repent and warned Cain that “sin is crouching at the door…but you must rule over it” (Genesis 4:7). Yet, ignoring God’s advice, Cain arrogantly yielded to his own pride and anger. The result was Abel’s murder and his own self-destruction. In our own struggle against pride we also can be tempted to ignore the wise advice of others. In God’s strength, we must resist this temptation. While all advice must be tested by Scripture, we need to be humble enough to hear and heed the wisdom of those who are trustworthy.
Proverbs 12:16 teaches that a person’s response to an offense demonstrates either their maturity or their foolishness. Governed by insecurity and self-absorption, the fool angrily responds to every real or perceived slight. This response to a personal attack has no place in the life of a believer. Rather, “…the prudent ignores an insult.” The apostle Peter writes, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.”Do we do the same? When reviled are you instantly angered? Do you quickly jump to your own defense? Or are you prudent and wise? Are you willing to entrust yourself “to him who judges justly” like Jesus entrusted himself to his Father?
Once spoken, words cannot be unspoken. With this in mind, Proverbs 12:18 reminds us that spoken words are powerful. Words have the power to heal. Words have the power to wound. Without doubt, we each bear the wounds of words that, at one time or another, pierced our souls. At the same time, we have also experienced the power of healing words. What kind of words do you speak? Do your words please God and heal others? Or are your words too often rash, destructive words—words that stab and wound? This proverb calls us to consider the words we speak before we speak themdeclaring, “The tongue of the wise brings healing.”
The apostle Paul writes, “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29).
May God quell our arrogance and empower our tongues to build up rather than tear down.
Chaos or Calm
A godless man is governed by his self-centered impulses and self-willed desires. Not so for the man controlled by God’s Spirit (see Galatians 5:22-24). In Proverbs 29:8, 11 Soloman provides a contrast between those governed by their sin nature and those governed by God’s Spirit. Specifically, Proverbs 29:8 contrasts the chaos a godless man creates in his community with the peace a godly man seeks and inspires in his community. Proverbs 29:8 reads, Mockers stir up a city, but wise men turn away anger.
In Proverbs, a mocker (also translated “scoffer” or “scorner”) is a man whose life is marked by pride and arrogance (Proverbs 21:24). He is a law unto himself. He has no regard for God’s truth and habitually rejects rebuke and correction (Proverbs 9:8; 15:12). Because he is hard-hearted, the mocker is unable to comprehend God’s wisdom (Proverbs 14:6). Proverbs 29:8 warns that godless, self-absorbed mockers create conflict and chaos in their communities. Because of this Proverbs 22:10 suggests a straight-forward solution to strife and conflict—expel mockers/scoffers from the community.
Unlike the mocker, a wise man “turns away anger.” A godly man seeks unity and peace. Romans 12:16-18 says that a wise man governed by God’s Spirit strives to “live in harmony” with others, “not repaying evil for evil,” being careful “to do what is right in the eyes of everybody,” and as far as it depends on him to “live at peace with everyone.”
One of the clearest biblical illustrations of the contrast between a mocker who “stirs up a city” and a wise man who “turns away anger” is found in Acts 19:23-41. When Paul’s preaching of Christ began to impact the financial well-being of idol-making silversmiths in Ephesus, a God-mocking man named Demetrius stirred up a riot endangering Paul, those he’d led to Christ, and the community at large. By contrast, the city clerk demonstrated his wisdom when he quieted the crowd and dismissed the assembly to their homes (Acts 19:35-41).
The power of mockers to create chaos and stir up trouble remains evident today. In our own nation, scoffers actively plant seeds of political, racial, and social division. Too often dialogue is replaced by “cancel culture” and slander. Grace, empathy, and a willingness to at least try to understand another person’s viewpoint have all but disappeared from the public square. As believers, how should we respond? If we respond to arrogance with arrogance and to anger with anger—do we not become mockers ourselves? Rather, should we not respond with gentleness (Proverbs 15:1)? Embracing God’s wisdom, should we not offer our opponents God’s grace (1 Peter 3:14-17)? As believers we must learn to control how we respond to people and situations that produce anger in our own hearts. Our second verse, Proverbs 29:11 addresses this. It reminds us, A fool gives full vent to his anger, but a wise man keeps himself under control.
An essential mark of Christian maturity is the ability to control (by the power of God’s Spirit) one’s temper. The person who cannot control his temper is slave to his impulses, his emotions, and the manipulation of others. Uncontrolled outbursts of anger are self-destructive. Worse, such outbursts have the power to devastate those we love most. Countless children, spouses, and churches bear the scars of physical and emotional violence caused by uncontrolled anger. Angry violent acts cannot be undone. Angry violent words cannot be unspoken.
How, then, do we overcome godless anger? Our hope is found in Christ and a deepening walk with Him. In Christ, the Holy Spirit indwells us. He bears his fruit in our hearts and lives—the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Godless anger and the fruit of God’s Spirit cannot coexist. No wonder Paul instructs us, “let us keep in step with the Spirit” (Galatians 5:25). May the fruit of God’s Spirit grow in us as we walk together in Christ.
Overthrowing Anger
DEVOTIONAL: Ephesians 4:31-32
“Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (ESV)
None of the various forms of anger forbidden in Ephesians 4:31 are expressions of righteous anger—anger over the dishonoring of God or the abuse of others. Instead, they are expressions of self-centered anger motivated by a desire for revenge or to have our own way. All such anger is rooted in our sin nature. All such anger has power to destroy friendships, marriages, families, and churches. In Ephesians 4:31, Paul makes clear that self-centered anger has no place in our lives as Christians. When Paul defines various forms of sinful anger, the first word we must note is the word “all”. Let all bitterness, wrath, anger, clamor, slander, and malice be put away for you! When confronting our sinful anger, we often fail embrace the word “all”. Having suffered some particularly deep hurt or injustice, we often cling to a false notion that God grants us the right to harbor to at least some of our anger or continue to hold at least some of our grudges. Not so! Rather than excuse unrighteous anger we must recognize that when God says “put away all unrighteous anger, He means “put away all unrighteous anger.
So what kind of anger has no place in our lives and churches? How does Paul describe it? First Paul commands us to put away all bitterness. The Greek word translated “bitterness” refers to a smoldering resentment. This anger burns slowly over time. It is the kind of anger that holds a grudge. The ironic thing about bitterness is that it does no harm to its object. Bitterness only destroys the one who harbors it. Most important, bitterness hinders a believer’s fellowship with God (1 John 4:20-21).
Second, Paul commands us to put away all wrath or rage (NIV). “Rage” suggest an outburst of uncontrolled passion. Rage is like a smoldering fire that suddenly burst into flames. Rage often leads to verbal or physical violence—and sometimes even murder.
Third, Paul commands us to put away all anger. While the word “anger” is often used in a general sense, here it seems to represent a settled attitude of hostility towards another.
Fourth, Paul commands us to put away all clamor or brawling (NIV). The Greek word literally means “to shout”. It refers to a public outburst—that is, a loss of temper and self-control. This is the anger we express when we shout at our spouse, our kids, or our co-workers. As believers, such outbursts ought not be part of our lives.
Next Paul commands us to put away all slander. To slander is to abuse another person with your tongue. It is to speak evil of another—especially behind their backs—defaming them and/or destroying their reputations.
Finally, Paul says we must put away all malice. Malice is ill-will towards another. It is to wish evil—or perhaps to even plot evil—against another. It is to desire someone else’s hurt or destruction.
To practice any, or all, of these forms of unrighteous anger is to misrepresent Christ to a lost and dying world. In the same way, unrighteous anger destroys the unity of Christ’s Church.
So how do we go about “putting away” all bitterness, wrath, anger, clamor, slander, and malice? We find God’s answer in Ephesians 4:32. Here, Paul calls us to replace our self-centered anger with kindness, tenderheartedness (NIV translates “compassion”), and a willingness to forgive others like we have first been forgiven by God.
Paul begins by calling us to “be kind to one another. Being kind simply means doing good for others. To act with kindness is to follow God’s own example (see Luke 6:35). God himself is kind to wicked and ungrateful people. Therefore, 1 Thess. 5:15 instructs us, Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else (NIV). 2 Tim. 2:24 adds, And the Lord’s servant must not quarrel; instead, he must be kind to everyone…not resentful (NIV).
But is it really possible to respond with kindness rather than anger when we have been wronged? Paul says yes! But only if we share the tender and compassionate heart of Christ (see Matthew 9:36; Luke 23:32-34). Jesus never lost sight of the spiritual needs of those who wronged him. Do we share his compassion for those who wrong us? Do we hurt for them? Do we long for their deliverance from sin and Satan? If so, it becomes natural for us to forgive others as we ourselves have been forgiven.
In the end, only the choice to forgive will set us free from the bitterness, wrath, anger, clamor, slander, and malice that hinders our walk with God and destroys the unity of Christ’s Church. In the strength of his Spirit, may God empower us to be kind and compassionate like he is kind and compassionate. By his grace may we learn to forgive others even as God has forgiven us in Christ.
Standing in the Breach
Ezekiel was one of two Old Testament prophets who conducted their ministries among the Jewish exiles in Babylon. Daniel was the other. Ezekiel 22:30-31 forms the conclusion of a prophetic oracle in which God exposes Judah’s utterly depraved condition and the necessity of their expulsion from the Promised Land. Judah had seen God judge the northern kingdom of Israel by the hand of the Assyrians for her idolatry and sin. Even so, she refused to fear God and repent of her own rebellion. Rather, Judah chose to imitate her fallen “sister” by mimicking the northern kingdom’s willful rejection of God. In Ezekiel 22, the magnitude of Judah’s rebellion is detailed. In reference to Judah’s practice of child sacrifice God condemns Jerusalem as “the bloody city” defiled by the idols she has made (v. 2-6). In violation of their covenant with God, parents were treated with contempt (7), foreigners were extorted (7), orphans and widows were oppressed (7), Sabbaths and temple worship were profaned (8), lewdness and immorality were practiced (10-11), dishonest gain was pursued (12-13). In verses 23-29 we learn that Judah’s prophets were liars, her priests dishonored God, her princes oppressed the people, and the people themselves practiced extortion and robbery!
Through Ezekiel, God responds to Judah’s willful depravity. To the exiles in Babylon, God announces that his judgment had already fallen on Judah and Jerusalem. God explained, “And I sought for a man among them who should build up the wall and stand in the breach before me for the land, that I should not destroy it, but I found none. Therefore I have poured out my indignation upon them. I have consumed them with the fire of my wrath, I have returned their way upon their heads, declares the Lord God”(Ez. 22:30-31, ESV).
Several principles regarding both judgment and grace emerge from Ezekiel 22:30-31. The first is the inevitability of God’s wrath where repentance is absent. Having already reviewed the various expressions of Judah’s sin, we need now consider its universality. In verse 30, God declares that he searched for, but could not find, one Israelite righteous enough to effectively intercede on behalf of God’s chosen people. Such was the depraved state of Judah. Where repentance is absent, sin spreads until it infiltrates every corner of human life and culture. When this happens, judgment is the only possible outcome.
At the same time, Ezekiel 22:30-31 reminds us of God’s patience and his divine impulse to forgive. In the face of Israel’s long history of rebellion and idolatry, God patiently sent his prophets to call his people back into relationship with him. Wrath is not God’s first impulse when confronted by human sin. Before judgment comes, grace and forgiveness are offered. Even when responding to Judah’s rebellion, God refused to execute his wrath until he searched one last time for someone qualified to intercede on their behalf. No one could be found.
Which brings us to a third principle found in this passage—our own need for an intercessor. As fallen sinful people, we cannot be saved from God’s wrath apart from a man qualified and willing to “stand in the breach” for us before God. In his mercy, God himself has provided the man we need in Christ (1 Timothy2:5-6; 1 John 2:1-2). May we stand in awe at the remembrance of God’s grace.
Finally, Ezekiel 22:30-31 reminds us that, even as Christ intercedes for us, we are called to intercede for others. Abraham “stood in the gap” by interceding with God for Sodom and his nephew Lot (Genesis 18:22-33). Lot was delivered. After the Israelites crafted and worshipped their golden calf, Moses “stood in the breach” between them and God preventing their destruction (Psalm 106:23). Since we have now been made righteous in Christ, we too can intercede for each other and for the lost. How faithful are we to intercede for our church? For our wives, our children, our extended family? How faithful are we to intercede for our community, our nation, our world? Will we believe God’s promise that “…the prayer of a righteous person has great power as it is working” (James 5:16)? May we prove useful to God in our own ministry of intercession.
Weapons of Warfare
“For though we walk in the flesh, we are not waging war according to the flesh. 4) For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. 5) We destroy arguments and every lofty opinion raised against the knowledge of God and take every thought captive to obey Christ.” 2 Corinthians 10:3-5
The apostle Paul’s relationship with the church in Corinth was strained. It shouldn’t have been. Paul was the Corinthian believers’ spiritual father. In the face of violent persecution, the apostle faithfully preached the gospel to them. He sacrificially served them for one-and-a half years at his own expense. Predictively, when Paul left Corinth for Ephesus, spiritual charlatans arrived to fill the void he left. Under the influence of these self-serving leaders, many in the church at Corinth turned against Paul. They foolishly gave heed to these so-called “super-apostles”—men who dismissed Paul as being no apostle at all. After all, Paul carried no letter of recommendation when he arrived to minister in Corinth (3:1-3). In contrast, the super-apostles’ paperwork was found to be in perfect order. In addition, they reminded the Corinthian church of the time Paul promised to visit but didn’t show up. This, they claimed, demonstrated Paul’s lack of integrity (1:16-17, 23-24). Most significantly, these self-appointed “authorities” challenged the notion that Paul himself could be an apostle on the basis that he was not—at least by this world’s standard—an impressive man. After all, they were trained orators! Paul, on the other hand, lacked flare (10:9-10; 1 Cor. 2:1). The “super-apostles” were prosperous and respected everywhere they went. In contrast, Paul was seldom well-received. In fact, Paul was constantly getting beat up, imprisoned, or run out of town (11:23-29). Why submit to him? Many in the Corinthian church decided not to.
In 2 Corinthians chapters 10 and 11 Paul rightly defends his ministry. He condemns the false-teaching fake apostles who were deceiving the Corinthian church (11:13). Here in chapter 10, Paul appeals to the Corinthian believers by specifically addressing their accusation that, while he was bold in the exercise of his authority when absent, he was weak and unimpressive when physically present. In verses 1-6, Paul challenges their misjudgment of him—a false judgment rooted in their worldly understanding of leadership and authority. Paul calls his spiritual children to repent and submit to his God-given authority rather than the self-serving demands of the false teachers they had foolishly embraced.
In verse 3, Paul answers the accusation that he ministers, not in God’s strength, but in the strength of his own flesh. Paul acknowledges that he does, in fact, “walk in the flesh”. In other words, the life Paul lives in this fallen world is the same life common to all humanity. Left to himself, Paul has nothing to offer them or God. But God did not leave Paul to himself. He dramatically saved Paul! God dramatically transformed Paul! As one “untimely born”, God appointed Paul to be an apostle (1 Cor. 15:8)! Because of this, Paul makes it clear. While he walks “in the flesh”, he is not “waging war according to the flesh” (verse 3). On the contrary, Paul’s strength—Paul’s spiritual authority—comes directly from God! He writes, “For” the weapons of our warfare (that is, spiritual warfare) are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God and take every thought captive to obey Christ” (verses 4-5).
Unlike the Corinthian “super-apostles”, the weapons Paul wielded in his ministry were not of this world. As a genuine apostle, Paul rejected reliance on entertaining oratory, personal charisma, self-promotion, a domineering style of leadership, or the manipulation of people and Scripture for the sake of popularity. As unimpressive as he seemed to the Corinthians, the primary weapon Paul wielded against anti-God arguments and human arrogance was the straight-forward preaching of God’s gospel (1 Cor. 1:17-18; 2:1-2) in the power of God’s Spirit (3:3-6; 12:9-10; 1 Cor. 2:4-5) accompanied by meekness (10:1-2), integrity (4:2), and the sharing of Christ’s sufferings (4:8-12; 11:23-28). This is the nature of real spiritual authority and life-transforming ministry.
Like Paul, we have been called to make disciples in the midst of our resistant, dying world. While we are not apostles, the “weapons” of our “warfare” remain the same. Our only effective response to this world’s anti-God arrogance and resistance to Truth is the straightforward proclaiming of God’s gospel in the power of God’s Spirit accompanied by humility, integrity, and a willingness to share in Christ’s suffering. May God grant us grace to answer his call.
Christ’s Brawling Bride
Imagine being at a wedding ceremony. Down front stands a handsome groom smiling, full of anticipation…anxiously awaiting his bride. The magical moment arrives as the organ reaches full crescendo and the wedding march begins. Everyone rises and looks toward the door for their first glimpse of the bride. Suddenly there is a horrified gasp! Instead of a lovely woman dressed in elegant white, smiling behind a lace veil, the bride is limping down the aisle. Her dress is soiled and torn. Her leg seems twisted. Cuts and bruises cover her arms. Her nose is bleeding, one eye is purple and swollen, and her hair is disheveled. Does not this handsome groom deserve better? Alas, His bride, THE CHURCH, has been fighting again.
So reads Karen Mains parable, “The Brawling Bride”. As a local church family, we are a part of Christ’s Church. We are His bride. What then, does Jesus see when he looks at us coming up the aisle? In us, does Jesus see a radiant bride pure and spotless? Or does Jesus see a “brawling bride”—a church family marked by conflict, bitterness, and gossip?
Judging from the letter Paul wrote them, the church at Philippi was one of the healthiest churches addressed in the New Testament. Even so, in Philippians chapter 4, we learn that the effectiveness of the Philippian church was being threatened by internal conflict. Two godly women in the church had lost their focus on Christ. They were “brawling” with each other, locked in dispute. Paul addresses the issue in Philippians 4:2-7. In verses 2-3, Paul calls both women (with the help of a church leader) to “agree in the Lord” and to restore unity in the church. Next, in verses 4-7, Paul teaches how harmony between believers—believers like Euodia and Syntyche—can be maintained within the body of Christ. As we read Philippians 4:4-5, it’s important to keep this context in mind. In verse 7, “the peace of God which surpasses all understanding” is most often understood to refer to a believer’s personal peace. While this application is not necessarily illegitimate—it is, at best, secondary. Both the context and the plural verb forms make it clear—the primary application of this text relates to corporate peace within the local church. With this in view, Philippians 4:4-5 reads, “Rejoice in the Lord always; again I will say, Rejoice. Let your reasonableness be known to everyone. The Lord is at hand.”
How can unity in a local church—a church full of forgiven, yet imperfect, sinners—be restored and maintained? This is the question Paul begins to answer in Philippians4:4. Here, then, is the first practice that promotes unity within a church—Rejoice in the Lord always! To make sure we don’t miss the point, Paul repeats, again I will say, Rejoice. The logic behind this command is simple. It is impossible for the people of God to truly worship and rejoice together in Christ and—at the same time—be in conflict with each other. Rejoicing together over our common life in Christ—a life rooted in the wonderous and humbling grace of God—knits our hearts together. Think of it! Together we have been forgiven of our hell-deserving sin! Together, we have become “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession…” (1 Peter 2:9)! Together, we have been given the privilege of proclaiming God’s saving gospel! Together, we have a glorious future with God in the new heaven and earth! Together, how can we not rejoice? In Christ, do we not all stand in wonderous awe at the foot of the cross? What’s left to fight about?
So what happens when we learn to “rejoice in the Lord always!”? What happens is “reasonableness”. In Philippians 4:5 Paul continues, Let your reasonableness be known to everyone. The Greek word translated “reasonableness” or “gentleness” carries the idea of forbearance. It means “to yield” or “to be kind” to one another. It means being willing to give the other guy (or gal) a break! In short, “being reasonable” means bearing with one another and forgiving each other like God forgives you in Christ (Ephesians 4:31-32). It’s impossible to genuinely “rejoice in the Lord” together and—at the same time—hold a grudge, stew long over an offense, or be unreasonable with each other as believers. This is especially true when we remember, as Paul reminds us, that The Lord is at hand.
In Philippians 4:6, Paul goes on to remind us that a third key to peace with God and with each other is habitually taking everything—including our conflicts and anxieties—to God in prayer with thanksgiving. In prayer—governed by Scripture—we find God’s perspective, comfort, and strength.
In summary, “the peace of God which surpasses all understanding” will naturally mark the life of our church when, together, we choose to “rejoice in the Lord always”; when, together, we choose to “let our reasonableness be known by all”; and when, together, to learn to cast our anxieties on God by praying with thanksgiving.
How to be Great
And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
Let me be honest. I want to be great. In this, I know I’m not alone. The Bible is clear. Just like me, Jesus’ disciples wanted to be great. And, to their credit, they knew Jesus could make them great! Jesus never rebuked his disciples because they hungered for greatness. On the contrary, Jesus taught them that greatness was within their grasp! It’s the same for you and me. Greatness is within our grasp too.
So what about it? Are you a great man? A great woman? If not, why not? Mark 10:42-45 helps answer that question. In these verses, Jesus reveals the primary obstacle that blocks our path to greatness—our understanding of what genuine greatness is and how it is achieved. Mark 10:35-41 reveals the disciples’ own misunderstanding about what true greatness is. The greatness they envisioned was greatness as defined by the world. In this world, greatness is about enjoying privilege and fame, calling the shots, being treated with deference, and being served by your underlings. This is the “greatness” James and John had in mind when they sent their mommy to ask Jesus for positions of highest honor in His coming kingdom (35-37). Likewise—this is the greatness the other disciples had in mind when they “became indignant” because they didn’t think of asking Jesus first (41)!
In Mark 10:42-45, Jesus corrects his disciples’ misunderstanding (and ours) by defining what “kingdom greatness” means. “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
In short, becoming great in God’s kingdom means learning to serve others in the same way Jesus first served (and still serves) us. In God’s eyes, the great man or woman is the one who recognizes the needs of others and happily acts to meet those needs. The great person is the person who cares more about God’s opinion than man’s. He is not motivated by a need for recognition. This means the greatest believers in God’s kingdom are not necessarily authors or preachers who enjoy celebrity. They are not necessarily those who lead or stand up front on Sundays. The greatest husbands are not necessarily those who bring home the most money or maintain family order by means of domineering leadership. No, the greatest husband is the one who loves and serves his wife like Christ loves and serves his Church.
Which raises the question—what about your rights? What about mine? The answer is simple. If, like Jesus says, being great means becoming a slave, we have no rights. Recognizing this is essential to our walk with God and each other. In light of Jesus’ words, perhaps there are too many believers demanding their “rights” in Christ’s church. Perhaps there are too many believers demanding their “rights” in their marriage. Perhaps there are too many believers demanding their “rights” at home, at work, and in their neighborhoods. How can we be servants? How can we be slaves? How can we be great in God’s kingdom if we’re always demanding our so-called “rights”? Answer? We can’t!
If we want to be great in God’s eyes, we must follow the example of our Savior who “did not come to be served, but to serve, and to give his life as a ransom for many. Aren’t you glad Jesus didn’t demand his rights on the day he went to the cross? Aren’t you glad he put your needs above his own? Aren’t you glad he laid down his life for you and me? Jesus is our example. Jesus is our strength. In Jesus, we learn to lay down our lives for others like he laid down his life for us. In Jesus, we really can become great in God’s kingdom.
On Being Shrewd
Luke 16:9-11 is part of Jesus’ explanation of the Parable of the Dishonest Manager. The parable tells of a steward found guilty of mismanaging his master’s possessions. The master fires him. However, before cleaning out his desk, the dishonest manager takes action to secure his future. He zeros out the accounts of his master’s debtors at deeply discounted rates. By doing so he obligates them to provide for him once he’s unemployed. Surprisingly, the defrauded master commends the dishonest steward for his shrewdness.
Explaining the parable, Jesus says, “And I tell you, make friends for yourself by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches” (Luke 16:9-11).
Many are troubled by this parable. Why would Jesus tell a story in which dishonestly is commended? Answer? He doesn’t. Careful reading of the parable reveals that the master does not praise the dishonest manager for his theft. Rather, he praises the steward’s shrewd foresight in providing for himself. Specifically, the dishonest manager shrewdly wielded the resources temporarilyavailable to himin a way that guaranteed his future well-being. Jesus says his followers should do the same!
Consider! In this world, none of our money or material possessions actually belong to us. God owns everything we possess. We are stewards entrusted with the management of his property—but only for a short period of time. All our earthly possessions will soon perish forever (2 Peter 3:10-11). With this in mind how do we best manage what God has entrusted to us?
Surprisingly, in the Parable of the Dishonest Manager,Jesus says we should exercise our stewardship with our own eternal well-being in view. This is not selfish. It is an expression of faith. Those who invest their wealth and resources with eternity in view reveal their faith in God and the promises of his word. True disciples value what God values—Christ’s Church, missions, evangelism, compassion for the poor, and more. Investing in such things is what it means to “store up treasure in heaven.” Those who live with eternity in view invest in eternal things. On the other hand, those who only invest the temporary wealth of this world in things that can only be enjoyed today are neither faithful nor shrewd. In regard to God’s new heaven and earth, they are not making “friends for themselves by means of unrighteous wealth”. At best, they will not enjoy “an abundant entry into heaven” (2 Peter 1:11). At worse, “they will not be received into the eternal dwellings” having demonstrated the absence of genuine saving faith (Luke 16:9).
In summary, Jesus says if we are faithful with what God has temporarily entrusted to us on earth, we will be entrusted with true and lasting riches in heaven.
Leading by the Book
Joshua was appointed leader of the Israelites at a critical time. The only leader they’d ever known was dead—Moses, their deliverer from slavery; Moses, the miracle-worker; Moses, the Law-giver; Moses, the man who talked face-to-face with God; Moses, the intercessor whose prayers had more than once delivered them from God’s wrath. Talk about a hard act to follow! What man could possibly fill Moses’ shoes?
It gets worse. The circumstances surrounding Joshua’s transition to leadership were less than ideal. God was calling the nation to conquer and possess the Promised Land. After 40 years of wandering in the wilderness, the Israelites were going to war. So, how did Joshua respond when he became God’s “next man up”? There were military plans to draw. There were two million people to manage. He must have wondered if he was up to the job. Of course, in and of himself, Joshua wasn’t up for the job. And he knew it. God had to command him three times to “be strong and courageous”.
But how? How was Joshua to go about leading God’s people? In Joshua chapter 1, God makes clear that human talent and skill would not be Joshua’s key to success. Rather, God informs Joshua that the key to his success would be his faith—a faith demonstrated by his commitment to God’s Law. Calling Joshua to commit himself to God’s written word, Joshua 1:8 reads, This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.
As leader of God’s people, Joshua was to know and speak God’s word to those he was accountable for. Why? Because God’s word is the ultimate source of all wisdom. God’s word brings life. Second, God commanded Joshua to not just read Scripture, but to continuously meditate on it. God’s word must be central to our thoughts and our actions. Learning to think God’s thoughts keep us from foolishness and sin (Psalm 119:11, 15-16). Finally, for the sake of God’s people, Joshua was commanded to “do” God’s word. Joshua was called to obey. So are we. Those who obey God’s truth not only escape much self-inflicted grief and pain—they bless those they lead and influence. God greatly uses those who obey his word.
Knowing God’s word; meditating on God’s word; obeying God’s word—this was the key to Joshua’s success as a God-appointed leader.
We all lead. We all influence others. If we will know God’s word, meditate on God’s word, and obey God’s word we will be blessed like Joshua was blessed. More than that, like God used Joshua, he will use us.
For Men
The church in Corinth was a mess. The believers had divided themselves into cliques. Spiritual gifts were being abused. Their ignorance of God’s word had left them unable to judge between true and false teachers. Some of the brothers and sisters were getting drunk on communion Sundays. Others were visiting prostitutes. One guy was shacking-up with his step-mother and the church didn’t care. Worse, in spite of Paul’s apostleship and ministry to them, many refused to submit to his authority.
Put yourself in Paul’s place. What would you say to a church like that? How would you instruct them? One answer to that question is found in the final charge Paul writes in the letter we know as 1 Corinthians. To the rebellious, dysfunctional church in Corinth Paul commands, “Act like men!” Which raises the question—what does Paul mean when he commands believers to “act like men”? It should be apparent that the answer to that question is especially important to men.
In 1 Corinthians 16:13-14 Paul instructs, Be watchful, stand firm in the faith, act like men, be strong. Let all you do be done in love” (ESV). In these two verses, Paul intertwines the command to “act like men” with four other commands. This means all five commands are related to each other. In other words, obeying Paul’s command to “act like men” requires us to also obey his commands to “be watchful”; to “stand firm in the faith”; to “be strong”; and to “let all we do be done in love.”
Let’s start with Paul’s command to do all that we do in love. The love Paul speaks of here is not a love defined by feelings. It is the kind of active, need-meeting love God offers us in Christ. This is the love God demonstrated when he sent Jesus to die and conquer death for us while we were still sinners. It’s a love that recognizes and meets needs even when great sacrifice is required. In short, acting like men requires us to love our wives, our children, our church family, and the lost with the same kind of unconditional, need-meeting, sacrificial love God has loved us with in Christ.
Next, the call to “act like men” is a call to be watchful (verse 13). Being a man means being a protector. Being a protector means being vigilant! This is especially true in regards to the spiritual well-being of our families and our church. Peter calls us to “be watchful” because our “adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). We must remember that Satan is always working to destroy our lives, our families, and our church family. As men, God calls us to guard against the world, the flesh, and the devil by being watchful. In other words, by staying awake! First and foremost, we must stand guard over our own spiritual lives. Men, if we will not guard our own spiritual lives, how can we guard the spiritual life of our families and our local church? We must be watchful, then, regarding our own pride, our own materialism, our own lusts, our own walk with God. Only then can we be the protectors God calls us to be.
Third, the call to “act like men” is a call to stand firm in the faith. To “stand firm in the faith” means being fully submitted to and governed by God’s truth! Standing firm in the faith means speaking the truth when truth isn’t popular. It means doing the right thing when the right thing isn’t convenient. It means refusing to compromise God’s word, the Bible. In God’s strength—and by God’s grace—standing firm in the faith means holding fast to Jesus in a world that hates him.
Finally, at the end of verse 13 we learn that the call to “act like men” is a call to be strong. So, what kind of strength is Paul calling us to as men? Is he calling us to become physically strong? Is he calling us to hit the gym and pump some iron? No. While that’s not bad, Paul has a different kind of strength in mine. Listen to how Luke 1:80 defines “strength” in reference to John the Baptist. The verse reads, “And the child grew and became strong in spirit…”
Do you hear it? The strength Luke attributes to John the Baptist is not physical strength. It is spiritual strength! This is the strength Paul (and God) calls us to in 1 Corinthians 16:13. So how do we become spiritually strong? By means of a process called sanctification. Our spiritual strength grows when we cooperate with the Holy Spirit—day by day, month by month, year by year—as he dwells and works in us to make us more like Christ. Our spiritual strength grows as we commit ourselves to prayer, to the study of God’s word, and to the fellowship of believers.
One more thing—obeying God’s command to “act like men” is a group project. Christian men, the Bible says—as long as we are in this world—we are at war. And because soldiers can’t fight wars alone, we need each other. May we commit ourselves to the deepening of our relationships with one another in Christ. Only then can we learn how to love like God loves, being watchful, standing firm in our faith, and being strong in God’s Spirit.
The Master’s Joy
We find Jesus’ “Parable of the Talents” in Matthew 25:14-30. In the parable, Jesus teaches that his Second Coming “will be like a man going on a journey, who called his servants and entrusted to them his property.”
You know the story. The first servant received five talents from the master. The second received two. The third received one. The master in the story, of course, represents Jesus who, after his resurrection, ascended into heaven promising he will one day return. The servants entrusted with the master’s property represent you, me, and all who profess faith in Christ. In his physical absence, Jesus has entrusted his riches to each of us. Jesus has entrusted us with eternal life—a life we are called to live for him. He has entrusted us with time, money, abilities, spiritual gifts and more. And, just like the master in the parable, Jesus will soon return to settle accounts. Does that frighten you? It shouldn’t. Consider the story.
Notice that the first two servants in the parable expressed no anxiety when their master returned. Can’t you hear the excitement in their voices when they tell him, “Look master! You gave me five talents, here’s five more!” “Look master, here’s your two talents plus two more!”
No. Rather than dread the master’s return, the first two servants eagerly anticipated his homecoming! It reminds me of the first time Nancy and I left our children home alone while we went out for dinner. A strange and wonderful thing happened. They decided to surprise us by cleaning the house in our absence. Like those first two servants, they were excited for us to come home. They looked forward to seeing our joy over what they had accomplished while we were gone.
Not so for the third servant. He buried the one talent his master entrusted to him. By investing his talent in nothing, he gained nothing for his master. In this, he proved himself faithless. More troubling, the third servant revealed his condemnable ignorance of his master’s heart. Wrongly judging his master to be cold-hearted and stingy, he both feared and resented his master (Matthew 25:24-25).
But was his master truly cold-hearted? Was he selfishly fixated only on money and profit? On the contrary. To varying degrees, the master willingly shared his wealth with his three servants. And, by sharing his wealth, he granted each of them the gift of opportunity! The master wanted his servants to succeed. And he rejoiced over those who did! We hear this in the master’s response to the servant who turned his five talents into ten. “His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master’” (Matthew 25:21).
Do you hear it? “Enter into the joy of your master!” Don’t miss it! Our Lord is not cold and disinterested. He is generous beyond imagination! In Christ, God shares his life with us. In Christ, God shares his peace with us. In Christ, God shares his eternal reign with us! In Christ, God has invested his very self in us! He has granted us the unimaginable opportunity of knowing and serving him forever! How diligently and carefully are we investing this treasure we’ve been granted in Christ? How eagerly are we anticipating our Savior’s return? How confident are we that we will one day hear our Master say, “Well done, good and faithful servant…enter into the joy of your master”?
Whatever Happened to Shame?
Were they ashamed when they committed abomination? No, they were not at all ashamed; they did not know how to blush. Therefore they shall fall among those who fall; at the time that I punish them, they shall be overthrown… (Jeremiah 6:15)
There was one other customer in the store when I walked in. He was engaged in conversation with the clerk behind the counter. An attractive woman in her 40’s, she was replying to his question. “Yes, I have a boyfriend. We took a trip to Hawaii together in November. We had so much fun.”
I went about my business. This was hardly a noteworthy conversation. That is, It wasn’t noteworthy until I realized it was. Why? Because the more I reflected on her words, the more I understood how much we’ve lost. As individuals—and as a nation—we’ve lost our ability to blush. We’ve lost our sense of shame.
Thirty or forty years ago, it’s doubtful the conversation I overheard in that near-empty store would have happened—especially between near strangers. I acknowledge it. I’m old. Still, in the not-so-distant past, the culture at large still frowned on unmarried men and women living (or traveling) together. Don’t misunderstand me. Sex outside of marriage was hardly rare. Even so, participants seldom made their involvement a matter for chit-chat!
Not so today. Today, all forms of sexual activity between “consenting adults” is considered acceptable, expected, and “normal”. Why be embarrassed? It’s all natural. It’s all good. Why let yesterday’s standards hinder today’s freedom? What we now call sexual “freedom” has been normalized. And woe to anyone who raises an eyebrow in disapproval! Today, we “shout our abortions” and wave our pride flags. Not only do we pursue our “right” to satisfy our every impulse—we encourage others to do the same. After all, we must not judge. All guilt is false guilt. All sense of shame is unhealthy.
Except it’s not. Not according to Scripture. There is such a thing as false guilt and unhealthy shame. It’s the shame felt by victims rather than perpetrators, by the abused rather than the abuser—or by already forgiven believers struggling to comprehend the depth of God’s grace. That’s not the shame Jeremiah speaks of here. The shame he speaks of is the legitimate shame that follows sin. Or at least ought to follow sin. It’s the shame David felt when Nathan confronted him after he stole another man’s wife. And then murdered her husband to cover it up! It’s the shame he expresses in Psalm 51:3-4 when he confesses, For I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you are justified in your words and blameless in your judgment.
David’s shame was healthy shame. More important, it was saving shame. Why? Because it was David’s shame that drove him to confess his sin and seek God’s forgiveness when he cried out, Have mercy on me, O God, according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! (Psalm 51:1-2).
Believer, take heed. When all sense of shame over sin abandons you—that’s when you lose unbroken fellowship with God and the joy of your salvation.
Unbeliever, take heed. When all sense of shame over sin abandons you—that’s when you lose the possibility of forgiveness and life. Where there is no shame, there will be no confession. Where there is no shame, there can be no repentance. Where there is no shame, there can be no salvation.
May we never forget how to blush at our sin? Lord, keep us from it! Lord, grant us the grace of healthy shame. Then, lead us beyond our shame to Jesus. In Christ, let us approach God’s throne of grace with confidence and let him forever wash our shame away.
Foolish Wisdom
Proverbs 3:5-8 reads, “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 straight your paths. Be not wise in your own eyes; fear the Lord, and turn away from evil. It will be healing to your flesh and refreshment to your bones.” (ESV)
In a previous post we considered Proverbs 3:5-6. Here, we will focus on verses 7-8. As a unit, Proverbs 3:5-8 reminds us that life, at its most basic level, isn’t complicated. Solomon’s words remind us that life’s ultimate outcome hinges on one critical choice. Proverbs 3:5 asks if we will live our lives “trusting in the Lord with all our heart” or if we will live “leaning on our own understanding”. Rephrasing the question, verse 7 asks if we will choose to be “wise in our own eyes” or if we will choose to “fear the Lord and turn away from evil”?
In your attitudes and actions, how have you answered these fundamental questions? Have you chosen to be “wise in your own eyes”? In your day-to-day life do you lean on your own understanding? Or can you honestly say that you fear God and habitually turn away from evil? Can those around you see that you trust in the Lord with all your heart?
Many never consider what it means to “be wise in your own eyes.” Being wise in your own eyes means being governed by your own thoughts, opinions, and desires. To be wise in your own eyes is to reject the existence of any objective truth external to yourself—including God and his word. Ultimately, to be “wise in your own eyes” is to reject the truth that “in the beginning God created the heavens and the earth.” It is to reject the reality that God owns you. Choosing to be “wise in your own eyes” is the ultimate expression of rebellion against your Maker. It is to trust self, the creature, rather than the Creator. It is to trust in someone who exercises no ultimate power over their own life. Trusting self is to trust someone who is hopelessly deceived (Jeremaiah 17: 9). To be wise in your own eyes is to be cursed by God (Jeremiah 17:5). Its end is self-destruction and eternal condemnation. No wonder Isaiah 5:21 warns, “Woe to those who are wise in their own eyes.” In the same way, Proverbs 26:12 declares, “Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.”
There is, of course, a life-saving alternative to “being wise in your own eyes”. Proverbs 3:7 tells us it is to “fear the Lord and turn away from evil.” Simply put, we must hear and heed God’s word. The verses preceding Proverbs 3:5-8 teach this. Proverbs 3:1-4 exhorts us, “My son, do not forget my teaching, but let your heartkeep my commandments…”
Only God’s word can deliver us from “being wise in our own eyes.” Apart from God’s self-revelation in the Bible we would be hopelessly enslaved by our own sin and self-deception. Apart from “God-breathed” Scripture, our only option would be to “lean on our own understanding.” I wonder, do we appreciate how great a gift God gave when he gave us his Word? Only in the Bible do we discover who God is, who we are, and the way of salvation by grace through faith in Jesus. Ultimately, it is our response to God’s word that reveals whether we are or aren’t “wise in our own eyes.” It is our response to God’s word that reveals whether we will, or won’t, fear God and turn away from evil.
Proverbs 3:8 speaks to the blessing received by those who trust and fear the Lord. Fearing God and turning away from evil brings “healing to your flesh and refreshment to your bones.” In regard to this world, God’s promise is this—all things being equal, those who fear him live healthier, more fruitful lives than those who don’t. In regard to eternity, no qualifier exists! On the day of Christ’s return, those who trust and fear God will experience absolute physical, emotional, and spiritual healing in the new heaven and earth! God himself “will wipe away every tear from our eyes, and death shall be no more, neither shall there be mourning nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:4).
How foolish it is to be” wise in our own eyes” when God has so graciously offers us his own wisdom in Christ and his written word.
Finding Wisdom
“My son, if you receive my words and treasure up my commandments with you, 2) making your ear attentive to wisdom and inclining your heart to understanding; 3) yes, if you call out for insight and raise your voice for understanding, 4) if you seek it like silver and search for it as for hidden treasures, 5) then you will understand the fear of the Lord and find the knowledge of God.”
Those who seek wisdom, seek God. Those who find wisdom, find God (2:5). True wisdom comes from God. True wisdom leads to God. Proverbs 2:1 pictures a godly father, himself trained in wisdom and governed by God’s word, calling his son to experience the riches of eternal life. This life is experienced only by those who pursue God’s wisdom as revealed in Scripture. To ignore Scripture is to ignore that which “is able to make one wise for salvation” (1 Timothy 3:15). Those who reject God’s wisdom become subject to delusions. They are ultimately taken captive by “philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world…” (Colossians 2:4, 8). Having rejected divine wisdom, unbelievers live lives conformed to the world. They are unable to “discern what is the will of God, what is good and acceptable and perfect” (Romans 12:2). Their end is destruction. No wonder this father pleads with his son to “receive my words and treasure up my commandments with you…”
But what will it mean for this son to receive God’s wisdom? Practically speaking, what must he do? Proverbs 2:2-5 instructs us. In order to receive God’s wisdom we must proactively choose God’s wisdom. And choosing God’s wisdom over the wisdom of this world requires the following:
To receive God’s wisdom, we must focus our attention on God’s wisdom (2a). What distracts you from the pursuit of God’s wisdom? What do you fix your attention on day by day? Social media? Television? Political divisions? Chaotic family or work situations? Anxieties? Recreation? What occupies your time and energy? Proverbs 2:2 makes it clear. We will never effectively pursue God’s wisdom until we intentionally “make our ear attentive” to God’s wisdom! Do you “make your ear attentive” to God’s word? The first step in finding wisdom is to intentionally make time for God’s word.
To receive God’s wisdom, we must apply ourselves to understanding (2b). Attaining wisdom requires more than simply hearing and reading God’s word. We must strive to understand it. We must study God’s word by ourselves and in the company of other believers. We must learn from those gifted to teach/preach—and from those who are more mature in their faith than we are.
To receive God’s wisdom, we must cry out for God’s help (3). Apart from prayer and the work of God’s Spirit, we are unable to make God’s wisdom our own (see 1 Corinthians 2:14). When you study God’s word do you hunger for understanding? Do you fervently pray for it?
To receive God’s wisdom we must labor for it as for the treasure it is (4). Those who attain God’s wisdom are those who value God’s wisdom above all else. We work for that which is of value to us. Of what value is God’s word to you?
Proverbs 2:5 reminds us that those who find wisdom find a deeper walk with God. Is a closer walk with God your deepest desire? In the end, the wisdom we receive will be in direct proportion to the wisdom we hunger for. Ultimately, what we honestly desire is what we invest ourselves in.
Lord Jesus, increase our hunger for you and your wisdom. May you become the object of our greatest desire! Empower us to pursue you above all else.
Reasons for Unbelief
The word “gospel” means “good news”. And that’s exactly what it is. The gospel (as defined by the Bible) is the good news that Jesus died on the cross to pay our sin penalty and rose from the grave to conquer death so we can forever enjoy intimate relationship with God in a new heaven and earth where only righteousness dwells! No more death. No more suffering. No more pain. The gospel is the good news of forgiveness and new life. It’s God’s gracious offer to make us everything he intended us to be and to give us everything he wanted us to have before we chose sin and self-destruction.
Who wouldn’t want to embrace this gospel? Who wouldn’t want to escape eternal condemnation and live forever under the umbrella of God’s love? Apparently, most people. But why? Why would the vast majority of humanity choose condemnation over forgiveness? Death over life? Self-destruction over peace and restoration?
Some blame Christians and the Church. They say lost people won’t embrace the gospel because we won’t faithfully proclaim it. Worse, even when we do proclaim the good news about Jesus, they say our witness is marred by our own pride and hypocrisy. Tragically, there’s truth to this. Still, even when Christ is proclaimed with love and integrity, most people reject the salvation God graciously offers!
So why do so many reject God’s good news about Jesus? Why do they remain at odds with their Creator when he offers them forgiveness and new life? Why do they take offense at God’s gospel? There are at least three answers to that question. First, accepting life and forgiveness in Christ requires confessing that we are hopelessly corrupt and worthy of condemnation. In short, trusting Christ as Savior requires us to confess we’re sinners. Sin is anything we do, think, speak, or feel that violates God’s character and his intent for our lives as revealed in Creation and his written Word, the Bible. The fruit of our sin is relational separation from God manifested by our subjection to death—spiritual death, physical death, and eternal death (also known as hell). Because we all sin, we are all—left to ourselves—hopelessly lost. Dead in trespasses and sin (Ephesians 2:2-3). Unable to save ourselves.
This is a sobering truth. But until we embrace it, God’s gospel will never appeal to us. Who seeks a Savior without recognizing a Savior is what they need? Who cries out for mercy without knowing mercy is their only hope? Simply put, the gospel has nothing to offer people unwilling to acknowledge the depth of their sin.
Here’s a second reason most people reject the good news about Jesus. It’s related to the first. Accepting life and forgiveness in Christ requires acknowledging the reality of God’s wrath. Most people have no stomach for the notion of divine wrath and final judgment. Some feel wrath is unworthy of a loving God. More often, however, we believe ourselves to be unworthy of wrath. But what does Scripture say? Does it not warn, it is appointed for man to die once, and after that comes judgment (Heb. 9:27). Are we not told, …no creature is hidden from his (God’s) sight, but all are naked and exposed to the eyes of him to whom we must give an account (Heb. 4:13)? Is Jesus lying in Matthew 25:31-46 when he describes the Day of Judgment in detail? Are we safe to dismiss John’s vision of God’s Judgment Seat when he reports, …if anyone’s name was not found in the book of life, he was thrown into the lake of fire…(see Revelation 20:11-15)?
Today, few tremble at God’s promise to judge the living and the dead. Tragically, those who fear no judgment see no need for God’s gospel of salvation through faith in Christ.
Finally, many people never embrace God’s good news because accepting life and forgiveness in Christ requires believing that only Jesus can save. Many are offended by the exclusivity of the gospel. In their arrogance, most people demand to be saved, not on God’s terms, but their own. This is an eternally deadly mistake. Jesus says, I am the way, and the truth, and the life. No one comes to the Father except through me(John 14:6). In Acts 4:12, Peter speaks of Jesus when he proclaims, there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.
To believe God’s gospel is to know that all roads don’t lead to heaven. Because only Jesus is God become man who died on the cross to pay our sin penalty—and because only Jesus rose from the grave and forever conquered death—only Jesus can save us from our sin and the eternal hell we deserve. There is no other Savior. There is no other way.
This is God’s gospel. Have you embraced it for yourself? Will you embrace it today?
How to be Angry
Anger. It’s a part of life. But should anger be a part of a believer’s life? Paul answers this question in Ephesians 4:26-27 when he writes, “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.”
The passage is clear. Anger does have a place in a believer’s life. At the same time, it’s just as clear that—in the power of God’s Spirit—the believer’s anger must be managed. While there is such a thing as “righteous anger,” it is not common in our world—or even in Christ’s church. For this reason, Paul reminds us that one expression of putting on our “new self” (see 4:24) will be the Spirit-empowered management of our anger. So what does anger management involve for you and me as believers? In the first half of Ephesians 4:26 Paul calls us to PURIFY OUR ANGER. Paul instructs, “Be angry and do not sin…” So what does it mean to be angry without sin? What does “purified” or “righteous” anger look like? We find our answer in the earthly life of Christ. From Scripture, we know that anger was a part of Jesus’ life. More than that, we know that Jesus’ anger was without sin. First, when Jesus got angry, it was always for the right reason. Dishonoring God, or the things of God, rightly angered Jesus (see John 2:13-17). In the same way, Jesus was angered when he saw people being oppressed or destroyed—whether physically or spiritually (see Matthew 23:13-15, 33-36). In short, Jesus’ anger was never self-centered. It was always God-centered or other-centered.
Unlike Jesus, we are seldom angry for the right reasons. Too often our anger is self-centered anger. We get angry because we don’t get our way. We get angry because we feel dishonored. We feel wounded. We feel inconvenienced. We get angry because we feel irritated. The result? Often our anger is bitter anger, slanderous anger, retaliatory anger, unforgiving anger. In this, we demonstrate that our concern is not for God or for others. In this, we prove we are not like Jesus. In this, our anger becomes sin.
But not only does God call us to be angry for the right reason, he also calls us to be angry in the right way. Take note! The anger of Jesus was an anger marked by compassion. Always. In Mark 3:1-5 Jesus is angered by the Pharisees. Even so, he still grieves at their hardness of heart. In Luke 19:45-46, Jesus again cleanses the temple in anger. Even so, in this same context, Jesus weeps over Jerusalem’s rebellion (see verses 41-44). We see the same in Matthew 23:37. After angrily condemning the Pharisees and the scribes for their hypocrisy, Jesus grieves over their refusal to seek refuge in him. And so, in Christ, we come to know—righteous anger is compassionate anger. If we have no compassion for those who dishonor God and God’s people—if we have no desire to see those who rightly anger us come to repentance and faith—our anger is sinful and impure (see also Ezekiel 33:11).
But not only does Paul call us to purify our anger. In Ephesians 4:26-27, he also calls us to PACIFY OUR ANGER. The apostle writes, “…do not let the sun go down on your anger, and give no opportunity to the devil.” While anger does have a place in the life of a believer, anger must never be allowed to control our emotions and our lives. Since “the anger of man does not produce the righteousness that God requires” (see James 1:20) anger must never be allowed to simmer in our hearts. Righteous anger will move us promptly to action or to prayer. Sinful anger must be confessed and repented of. As forgiven believers we must act to forgive those who wrong and anger us (Colossians 3:13). We must learn to leave judgment in the hands of God (1 Peter 2:23).
Is there someone you need to forgive? Is there a long-simmering anger in your heart you need to give over to God? If so, seek God’s grace to forgive—and do not delay. Paul reminds us that it is a dangerous thing to harbor anger in our hearts. Anger gives Satan a platform from which to work in our lives (Eph. 4:27). Unresolved anger is a gateway to bitterness, malice, retaliation, and a host of other sins. Anger, left to simmer, destroys fellowship with God and with his people. What a miserable way for any believer to live.
As followers of Christ, righteous anger does have a place in our lives. Even so, as fallen people saved by grace, we must always evaluate the nature of our anger honestly before God. May God grant us his grace to both purify and pacify our anger that we might always walk closely with him and with each other.
No Resurrection; No Gospel
Do you believe Jesus died and rose again? After three lifeless days in the tomb, do you believe his flesh warmed, his heart beat, and his lungs were again filled with air? There were professing believers in the Corinthian church who didn’t believe Christ rose bodily from the grave. Why would they? I mean, the science is solid. The evidence is clear. Dead people stay dead. That’s what we see with our eyes. That’s what we know from our experience. That settles it. But not for the apostle Paul.
In 1 Corinthians 15:12-20, Paul is adamant! Addressing these church-goers who rejected the bodily resurrection of Jesus, the apostle makes clear—to reject the resurrection is to reject God’s gospel. In verse 14, he insists, “…if Christ has not been raised, then our preaching is in vain and your faith is in vain.” In other words, the gospel Paul preached is a gospel anchored to the bodily resurrection of Jesus. His gospel is meaningless if Jesus’ body still lies in the tomb. For Paul—and for us—the essence of saving faith is trust in a living Savior and the promise of unending joy in relationship with him. Apart from that, faith means nothing.
There’s more. Paul goes on to tell us that if God hasn’t raised Jesus from the dead, the Bible isn’t true. In verse 15, he reminds the Corinthians that if there is no resurrection, “We are even found to be misrepresenting God, because we testified about God that he raised Christ whom he did not raise if it is true that the dead are not raised.” Here Paul confesses that he is a liar if God has not raised Jesus from the dead. That’s important because Paul is an apostle and the apostles were men through whom God gave us the New Testament. If God didn’t raise Jesus from the dead all the apostles lied and can’t be trusted—and neither can the Old Testament prophets. In short, if Jesus is still in the tomb, the Bible isn’t true. And, if the Bible isn’t true, God has not definitively spoken. And if God hasn’t spoken, he’s left us hopelessly to ourselves.
It gets worse. Paul goes on to say that if God hasn’t raised Jesus from the dead, the guilt of our sin remains. In verses 17-18 Paul writes, “And if Christ has not been raised, your faith is futile and you are still in your sins. Then those who have fallen asleep in Christ have perished.” When God raised Christ from the dead, he demonstrated that the death Jesus died was sufficient to pay our sin penalty in full. But if Jesus is still in the tomb, the wrath of God has not been satisfied. If Jesus has not been raised, we’re still headed for hell—and those who have gone before us are already there.
No wonder Paul concludes, “If in this life only we have hoped in Christ, we are of all people to be pitied” (verse 19). In other words, if Jesus is still in the tomb, enjoy your miserable life today—because this is as good as it gets. At least this is as good as it gets if God didn’t raise Jesus from the dead.
But God did raise Jesus from the dead (verse 20)! 1 Corinthians 15:4-8 assures us, “…that he was raised on the third day in accordance to the Scriptures, that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles, Last of all, as to one untimely born, he appeared also to me.
Never doubt it. Jesus lives! And because he lives, our preaching is not vain. Our faith is not meaningless. The apostles didn’t lie. The Bible is true. Our sin penalty has been paid in full. Because Jesus lives, all who believe in him are headed for heaven. And those who have gone before are already there.
That’s why we celebrate Easter!
What Kind of King?
When he drew near to Bethphage and Bethany, at the mount called Olivet, he sent two of the disciples, saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here.” …And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. And as he rode along, they spread their cloaks on the road. As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest.” (Luke 19:29-38)
On the day we call Palm Sunday, Jesus revealed who he is by riding into Jerusalem on a donkey. Today, donkeys don’t get much respect. But in Jesus’ day donkeys were the ride of kings. By mounting that colt and embracing the praise of his people, Jesus declared himself to be Israel’s long-awaited king.
But what kind of king did Jesus declare himself to be? To answer, we must remember that kings didn’t always ride donkeys. When kings came to conquer and to crush rebellion they rode war horses. They rode big white steeds. Here, then, is our hope. Because Jesus came riding on a donkey rather than a steed, we know he didn’t come to crush and condemn us. King Jesus came offering us terms of peace. More astonishing, he came to save us from our sin at infinite cost to himself.
Consider the events of the days that followed. A few days after riding into town, the same crowd who had shouted praises for the king now demanded death to the king. On the day we call Good Friday, the King of Peace was mocked, stripped, tortured, and crucified on a cross. This was no accident of history. Acts 2:23 tells us the crucifixion of King Jesus was “according to the definite plan and foreknowledge of God.” On the cross, Jesus who had no sin became sin for us (2 Corinthians 5:21). Rather than crush us, the King of Peace chose to be crushed in our place. He willingly absorbed the righteous wrath we are due. Jesus paid our sin penalty and died our death so we can be forgiven. Then, on the third day, Jesus conquered death. He rose from the grave so he can share his life with us. What then are the King’s terms for peace? How do we embrace the peace and life he offers us?
First, we must acknowledge and confess that, left to ourselves, we are hopeless sinners—guilty and unable to save ourselves from the condemnation we deserve. Second, we must know that Jesus is God’s only provision for the forgiveness of our sin (John 14:6; Acts 4:12). Salvation is found in no one else. Finally, we must repent of our sin by entrusting ourselves to Jesus as Lord and Savior. Accept these gracious terms and God will not only forgive you. He will give you the gift of his Holy Spirit who will indwell you and transform you from the inside out.
And if you refuse the King’s gracious terms for peace? Know that a day of reckoning draws near. King Jesus will come again. Only this time he won’t be riding on a donkey offering terms for peace. Revelation 19:11-16 is clear. When Jesus comes again, he’ll be riding a big white steed executing just wrath against all unredeemed sin and unrepentant sinners.
So what kind of king is Jesus? Today, he is the King of Kings riding on a donkey offering terms for peace. But only for a time. Know that if you will not trust Jesus as your Savior, you will soon face him as your Judge.
One King. Two comings. Your choice.
Spirit-Led Speech
In Ephesians 4:22-24, Paul commands us to “put off” our old selves and to “put on” our new selves “created after the likeness of God.” In other words, as believers our lives should be governed by God’s Spirit rather than our sin nature which has been “crucified with Christ” (Romans 6:6). Ephesians 4:29 reminds us that the way we use our tongue gives evidence as to whether we are, or are not, putting on our new selves—whether we are, or are not, filled with the Holy Spirit. In fact, Jesus himself declares that our heart condition is revealed by the words we speak (see Matthew 12:33-37). In Ephesians 4:29, Paul writes, Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.
When we daily submit ourselves to the leadership of God’s Spirit, we will find ourselves speaking RIGHT WORDS. That’s why, in Ephesians 4:29, Paul prohibits the speaking of “unwholesome” words. So, what is an unwholesome word? Scripture provides countless examples. Eph. 5:4 speaks of obscenity, foolish talk, and coarse joking. Such speech devalues women and cheapens God’s gift of sex. In the same way God prohibits dishonest speech (Ps. 5:6, 9), boastful speech (Prov. 27:1-2), bitter, cursing speech (Rom. 3:14), grumbling speech (Jude 16; Phil. 2:14), gossip (Rom. 1:29), slander (Rom. 1:30), irreverent speech/blasphemy (Exodus 20:7), and more. All such speech dishonors God and destroys the unity of Christ’s church!
There is more. When we are being led by God’s Spirit, not only do we speak right words, we speak them with RIGHT MOTIVES. And what is the right motive for speaking the words we speak? In Ephesians 4:29, Paul tells us by instructing us to speak “only what is helpful for building others up…”. So, what about it? Are our words of encouragement sincere? Are our words of correction motivated by love and a desire to see others grow, or by irritation or self-righteousness? When we speak, are we truly invested in “building up” our brothers and sisters in Christ?
Third, Ephesians 4:29 reminds us that, those led by God’s Spirit, will not only speak right words with right motives. They will speak them at the RIGHT MOMENT. The NASB translates the phrase “according to their needs” more literally as “according to the needs of the moment…”. It is not enough to speak right words. It is not enough to speak true words. Truth, spoken at the wrong time, can damage and wound. Telling an emotional parent grieving the immediate loss of a child that “all things work together for good (Romans 8:28)” seldom proves comforting or helpful. It’s the same when we speak words of correction. Trying to correct someone when we—or they—are angry is not effective or loving.
May God help us—under the leading of his Spirit—to speak right words with right motives at the right time. In doing so, the words we speak will benefit those willing to hear! This is what it means to “speak the truth in love” (Eph. 4:15).