Solomon wrote, “A good name is better than a good perfume, and the day of one’s death is better than the day of one’s birth” (Eccl 7:1). This seems antithetical to our worldly culture. That’s fine. God’s Word always challenges our secular viewpoint. A good name speaks of a good character, and a good character is more desirable than a good perfume. But why does Solomon say a good name is better than a good perfume? I’m glad you asked. In the ancient world, perfume was used at funerals to mask a body’s decay, and it was used on all, both the good and the evil. But whereas the pleasant aroma of good perfume is temporary, a good name will endure. It will endure to the end of one’s life and beyond. For this reason Solomon says, “the day of one’s death is better than the day of one’s birth.” But what is Solomon talking about? Why is the day of one’s death better than the day of one’s birth? I’m glad you asked. A birth marks a beginning of life, one with numerous possibilities, either for wisdom or folly, righteousness or wickedness, goodness or evil. Though there are forces at work (within and without) to push and pull us one way or another, our life is what we make it. And our value system and the daily choices we make, whether biblical or worldly, will direct us onto the path of righteousness or wickedness, and every moment is a choice to continue along that path or turn from it. For the righteous, as long as we are alive and walking with the Lord, there’s the possibility our good name may become ruined if we turn from that path. But if we maintain our goodness and integrity to the end of our life, our good reputation will be sealed forever. And among the righteous, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1), and “The memory of the righteous is blessed, but the name of the wicked will rot” (Prov 10:7). The death of the righteous is like the setting of the sun on a beautiful day, with bright rays shining through the clouds and lighting the sky on fire for all to enjoy and revel in its glory.
Ironically, Solomon failed to abide by the wisdom he gave to others. For Solomon, who started out well in life, eventually turned away from the Lord and chose a path of idolatry and wickedness. At the end of his life, Scripture reveals that “Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father had done” (1 Ki 11:6). Though good perfume was used on Solomon’s body at the time of his death, his good name was tarnished by his evil actions.
Dr. Steven R. Cook
Related Articles:
- The Gospel Explained
- The House of Mourning
- A Christian View of Death
- Advancing to Spiritual Maturity
- Walking with God
- Enjoying the Spiritual Life
- The High Calling of God’s Servant
- The Righteous Lifestyle of the Believer
- Knowing and Doing the Will of God
- The Life of Faith
- Choosing Righteous Friends
- Choosing the Faithful Way
- What it Means to Follow Jesus
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This article is written primarily to the one who has recently been released from jail or prison. The intention of the article is to provide some helpful advice to be successful. I write to let you know that success is possible after a life in prison, as long as one measures success by the right metric. For the Christian, that metric is God and His Word, and success is measured primarily by it. People and societies have their own metrics for success, and Christians must be careful to abide by society’s norms, as long as they don’t conflict with God’s. This requires wisdom and discernment.
Study God’s Word: Learning God’s Word allows you to operate from a biblical worldview and to frame your life from the divine perspective. You are to “study to show yourself approved to God as a worker who does not need to be ashamed, rightly handling the Word of truth” (2 Tim 2:15). And “Like newborn babes, long for the pure milk of the Word, so that by it you may grow in respect to your salvation” (1 Pet 2:2). Your walk of faith is critical, and you will often face obstacles from a world that cares little about you; a world that also has satanic forces that are set against you. But God is with you and for you (Rom 8:31-39), to give wisdom, grace, and strength to advance in this world, and you must live moment by moment staying close to God and relying on Him for everything. Realize that adversity is inevitable, but stress is optional, as you can take up the shield of faith and protect yourself from the fiery darts of the enemy (Eph 6:16).
Be Devoted to Prayer: Paul said, “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving” (Col 4:2), and “pray without ceasing” (1 Th 5:17). Prayer is essential to spiritual success as you need to have upward communication with God to express yourself to Him. Prayer is the means by which you make requests to God, believing He has certain answers ready for you, and that you just need to ask (Jam 4:2). Life can be stressful, and developing the habit of prayer allows you to alleviate the pressures by “casting your cares upon the Lord, because He cares for you” (1 Pet 5:7).
Let Your Past Help Others: Learn to let your past help others who face similar struggles. For over fifteen years I’ve had the privilege of teaching God’s Word in jails and prisons. For me to go back into that environment has been a blessing for me and the inmates that come to Bible class. Many have come to faith in Christ, and others have been helped in their walk with the Lord. My past experience of being in jail half a dozen times (mainly for petty drug offenses) and then going to prison allowed me to speak to others and offer helpful guidance. I’ve published two books that are specifically written for inmates, shared the gospel many times, and explained how to live spiritually while incarcerated. In this way, my past experience has been a help to others.
The greatest event in our lives occurred when we became “children of God through faith in Christ Jesus” (Gal 3:26), believing the simple gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Nothing compares with it. Nothing at all. For that single decision has forever changed the course of our lives and eternal destinies in ways we can never fully calculate. Through faith in Christ, we were forgiven all our sins (Eph 1:7; Heb 10:10-14), given the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), became “children of God” (John 1:12), were rescued “from the domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and are now brothers and sisters to Jesus, Who is “the King of kings and Lord of lords” (1 Tim 6:15). These, and other wonderful blessings have been bestowed on us who are now, in Christ.
Now that we are God’s people and are growing spiritually, we are called into service to the King, to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). Paul uses similar language when writing to Christians in Thessalonica, saying, “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12). We are called to a mission, and our mission field is wherever we happen to be and includes whoever we happen to meet. To fulfill our divine objective requires submission, humility, commitment, biblical education, field training, and advancement testing. We reach the spiritual high-ground by operating by faith as God’s Word saturates our thinking and directs our speech and behavior. And this dynamic life of service is executed in the Lord’s power, for “whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever” (1 Pet 4:11).
As we grow spiritually and walk with God, learning and living His Word (2 Tim 2:15; 3:16-17), we will stand in opposition to Satan’s world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan’s kingdom when we share the free grace gospel that liberates others from spiritual bondage and brings them into relationship with God. The gospel is the only way a person can be delivered from spiritual slavery; “for it is the power of God for salvation to everyone who believes” (Rom 1:16). Once saved, we seek to influence the thoughts and lives of other Christians through biblical teaching (1 Tim 4:13; 2 Tim 4:2), fellowship (Heb 10:23-25), prayer (Jam 5:16), edification (Eph 4:29), encouragement (1 Th 5:11), love (1 Th 4:9; cf. Eph 4:14-15), and words of grace (Col 4:6).
Barnabas’ first act on encouragement was witnessed in his willingness to give of his own resources for the benefit of others; specifically, we are told he “owned a tract of land, sold it and brought the money and laid it at the apostles’ feet” (Acts 4:37). Barnabas was a man of financial means as he owned land, perhaps on the island of Cyprus. Being a man of grace, he sold his property and gave it to the apostles to be used for ministry purposes. The sale of private property was not a common practice among Christians, which is what set Barnabas apart and made him an exceptional person. If such behavior had been practiced by all, there would have been no need to focus on Barnabas and his gracious act. It is a truth of Scripture that God’s blesses believers who are gracious in giving, for “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness” (2 Cor 9:10). And Scripture also reveals these openhanded believers will be rewarded by the Lord in eternity (1 Cor 3:10-15).
We also learn from other biblical passages that Barnabas was pivotal to the growth of the early church. For example, it was Barnabas who supported Paul shortly after his conversion, even though others had reservations about him (Acts 9:27). It was Barnabas who bridged the relationship between the church in Jerusalem and the church in Antioch (Acts 11:22). It was Barnabas who partnered with Paul and formed a teaching ministry in Antioch that lasted for a year (Acts 11:25-26). It was Barnabas—along with Paul—who was entrusted to deliver a financial donation to suffering Christians in Judea (Acts 11:27-30). It was Barnabas who helped launch the first significant missionary journey into the Gentile world (Acts 13:1-4). It was Barnabas who helped resolve the first major theological issue facing the church (Acts 15:1-25). It was Barnabas who supported Mark, his cousin (Col 4:10), even after Mark had failed to complete a missionary journey (Acts 15:37-38). Unfortunately, Barnabas’ support of Mark resulted in a major conflict with Paul that resulted in their breaking fellowship for a while (Acts 15:39-41). However, from later biblical passages we know that Barnabas and Paul—men who were both known for their grace and love—reconciled their differences and were reunited in fellowship and ministry (1 Cor 9:6; Gal 2:9).
Amazingly, there were some at the church in Corinth who taught “that there is no resurrection of the dead” (1 Cor 15:12). Paul addressed this issue head on, saying, “if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is useless…For if Christ has not been raised, your faith is worthless; you are still in your sins.” (1 Cor 15:13-14, 17). The clear teaching of Scripture is that “Christ has been raised from the dead, the first fruits of those who are asleep” (1 Cor 15:20), and being “raised from the dead, is never to die again” (Rom 6:9). Praise God! By His resurrection, Jesus overcame sin and death.
Biblically, we understand that it is God who saves (John 3:16). The gospel is what we must believe to receive that salvation. Paul wrote, “How will they believe in Him whom they have not heard? And how will they hear without a preacher?” (Rom 10:14). But now you’ve heard the good news. I’ve just preached it to you. And if you’ve not trusted Christ as your Savior, I beg you, don’t wait another moment. Place your faith in Him. That single decision will forever change the course of your life and eternal destiny in ways that are beyond your ability to fully calculate, for “No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him” (1 Cor 2:9). At the moment you trust Christ as your Savior, you will receive forgiveness of all your sins (Eph 1:7; Heb 10:10-14), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), become a child of God (John 1:12), be rescued from Satan’s “domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and become a member of the royal family of God, related to Jesus, Who is “the King of kings and Lord of lords” (1 Tim 6:15). These, and other wonderful blessings will become yours at the moment you trust in Christ as your Savior, for God will bless you with a portfolio of spiritual blessings that stagger the imagination (Eph 1:3). The gospel is simple, and the choice is yours. I pray you act wisely.
In Acts 4:12, Peter states, “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” And the name he’s talking about is the name of Jesus, the theanthropic Person who came into this world (John 1:1, 14), lived a sinless life (2 Cor 5:21; Heb 4:5; 1 John 3:5), and went to the cross and died a penal substitutionary death for all mankind (1 Cor 15:3-4; 1 Pet 3:18). Peter dogmatically states that salvation is found only in Jesus Christ. This is exclusive, for it means there is only way to be saved. The word “must,” in Acts 4:12, translates the Greek verb δεῖ dei, which speaks of divine necessity. This means it is necessary to come to Jesus, and Jesus alone, for our salvation, “for there is no other name under heaven that has been given among men by which we must be saved.” We need only Christ to be saved. And to be saved (σῴζω sozo) calls for one action only, and that is to trust in Christ as our Savior. This means we accept the good news “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And if we trust in Jesus as our Savior, we will have forgiveness of sins (Eph 1:7), eternal life (John 10:28), and the gift of righteousness (Rom 5:17; Phil 3:9). Here is grace, as we can be forgiven and made right with God. We are saved by grace alone, through faith alone, in Christ alone (Eph 2:8-9). We are not required to produce any works to be saved (Rom 4:4-5). None whatsoever. No works before, during, or after salvation, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). Our forgiveness of sins and eternal life are a free gift from God to us, paid in full by the Lord Jesus. We are helpless to save ourselves (Rom 5:6-10), and we come with the empty hands of faith, offering nothing, only receiving the free gift that God offers to us. Once we are saved, good works should follow salvation (Eph 2:10; Tit 2:11-14), but they are NEVER the condition of it. Good works that follow salvation earn us rewards in heaven; but heaven itself is the blessing that comes to us by grace, and this blessing to us is the work of Christ alone.
The good news of the gospel is that Jesus died for everyone (John 3:16; 1 John 2:2), which means everyone is savable. That’s unlimited atonement. But, though Christ died for everyone, the benefit of salvation is given only to those who believe in Jesus as their Savior. These are the elect. The gospel message is simple, even a child can understand it and be saved. If you’ve not trusted in Jesus as Savior, then I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Turn to Christ as your Savior, believing He died for your sins, was buried, and raised again on the third day. And no matter what your past sins may be, no matter how many or egregious, God will forgive you (Eph 1:7), give you eternal life (John 10:28), and bless you with a portfolio of spiritual assets (Eph 1:3) that will open for you the most wonderful life you can have in this world; a life in relationship with God. And this all starts when you simply believe in Christ as your Savior. This is the most important decision you can make in your life, for it determines both the quality of life you have in this world, as well as your eternal destiny afterwards.
Toward the end of Moses’ life, the Lord called Moses and Joshua to a special meeting (Deut 31:14), and appointed Joshua as Moses’ successor. It was at this meeting the Lord told Moses, “Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them” (Deut 31:16). Here, the Lord informed Moses that those he’d led in the path of righteousness for forty years would begin a journey into apostasy after his death. Surely this was difficult news for Moses to hear.
The prophet Isaiah was given a vision of the Lord (Isa 6:1-7), which was followed by a call to ministry (Isa 6:8a). Isaiah answered the call, saying, “Here am I. Send me!” (Isa 6:8b). But then Isaiah was told his ministry would be met with negative volition and his words would have a hardening effect upon those who were already committed to wickedness (Isa 6:9-10). When Isaiah asked, “how long” his difficult ministry would last (Isa 6:11a), the Lord answered, “Until cities are devastated and without inhabitant, houses are without people and the land is utterly desolate, the LORD has removed men far away, and the forsaken places are many in the midst of the land” (Isa 6:11b-12). Isaiah was faithful to the Lord for many years, even though his audience rejected his message.
Of course, there’s no greater display of leadership than the Lord Jesus, Who spoke perfect truth all the time and called others to trust in Him (John 14:1) and to follow Him (Matt 4:19). During His time of ministry on the earth, as the God-Man, Jesus was the perfect leader. He repeatedly offered His kingdom to the nation (Matt 4:19; 10:7), was “full of grace and truth” (John 1:14), healed to sick (Matt 8:13; 12:15), raised the dead (Matt 27:52-53; Luke 7:14-15), fed the masses (Matt 14:19-20; 15:35-38), and perfectly executed the Father’s will. Near the end of His ministry, Jesus said to the Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). All that Jesus said and did was perfect; yet, the majority of those who heard His message and saw His miracles rejected Him (John 3:19; 12:37). Jesus was faithful to do His Father’s will, and though He was rejected at His first coming (Matt 12:24; John 19:15), He will be welcomed at His second coming, when all Israel will say, “Blessed is He Who comes in the name of the Lord” (Matt 23:39). At that time, “all Israel will be saved” (Rom 11:26), and Messiah will begin His reign on the earth (Rev 20:1-6).
Virtue love and personal love are distinct. Personal love is based on an individual’s particular likes and affections, which fluctuate and change. Personal love is no greater than the person whose desires and feelings vacillate. Virtue love is greater, because it is tied to God and His love. God’s love is stable, constant, sacrificial, and does good to everyone. Virtue love is based on God’s truth. True love requires truth, otherwise, it becomes a lesser form of love that is subject to personal whims. According to R. B. Thieme Jr., “For human love to succeed, God’s perfect, unchanging truth must be the source, pattern, and basis of that love. Mankind can truly love only by possessing the virtue that derives from God Himself (1 John 4:9–10).”
First, He caused a reduction in supplies for daily living. Isaiah said, “For behold, the Lord GOD of hosts is going to remove from Jerusalem and Judah both supply and support, the whole supply of bread and the whole supply of water” (Isa 3:1). That is, there would be a reduction in food supplies, most likely caused by a drought upon the land. This would naturally lead to a rise in cost of living as food resources would become scarce. Though economists consider various factors that affect the supply side of economics (i.e., commodity prices, production, distribution, regulations, etc.), God’s Word tells us the Lord is THE major factor in a nation’s prosperity or poverty. God controls all geophysical factors that determine agricultural production. This is divine viewpoint thinking that helps us orient to reality.
Third, God replaced the nation’s leaders with immature and inexperienced rulers. God said, “And I will make mere lads their princes, and capricious children will rule over them” (Isa 3:4). According to Gary Smith, “This could be understood literally or it could be a metaphorical way of saying that the new leaders would be people who act like immature, unwise, mischievous, strong willed, and inexperienced children.”
Third, place the matter in the Lord’s hands and let Him dispense justice in His time and way. The Bible teaches that God is the “Judge of all the earth” (Gen 18:25) and that He dispenses justice upon those whose who deserve it. Scripture reveals the Lord is a “God of vengeance” (Psa 94:1) and will punish the wicked. And Nahum tells us, “A jealous and avenging God is the LORD; the LORD is avenging and wrathful. The LORD takes vengeance on His adversaries, and He reserves wrath for His enemies” (Nah 1:2). God told the Israelites if they listen to His voice, “Then I will be an enemy to your enemies and an adversary to your adversaries” (Ex 23:22). Paul, after instructing Christians not to seek their own revenge, explained that God will handle the matter, saying, “for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19b; cf. Deut 32:35; Heb 10:30). And again, “It is only just for God to repay with affliction those who afflict you” (2 Th 1:6). Even Paul did not seek his own revenge when hurt by Alexander the coppersmith, but said, “the Lord will repay him according to his deeds” (2 Tim 4:14). According to Warren Wiersbe, “The word vengeance must not be confused with revenge. The purpose of vengeance is to satisfy God’s holy law; the purpose of revenge is to pacify a personal grudge.”
Being a godly servant glorifies God, benefits others in their walk with the Lord, and helps us advance to spiritual maturity. Having a servant’s heart is in line with that of our Lord, Jesus Christ, who said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus, when speaking to His disciples, said, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant” (Luke 22:25-26). Paul wrote, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13). And Peter wrote, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). No greater picture of servanthood can be found than when Jesus, the King of kings and Lord of lords became the Servant of servants and washed the disciples’ feet (John 13:1-17). But service to others can happen only when they are open to receiving what is offered. Jesus offered truth and love and grace to others (John 1:14; 14:6), but He was rejected by the majority of those who saw and heard Him (John 1:11; 3:19; 5:39-40; 12:37; Matt 23:37). Being a Christian servant means being obedient to God first, following His Word and walking with Him. Below are a few examples of what being a Christian servant does not mean:
We observe a personal revival in Psalm 119, where the Psalmist positively received God’s Word and it led to holiness of conduct. The psalmist said, “How can a young man keep his way pure? By keeping it according to Your word” (Psa 119:9). He then said, “Your word I have treasured in my heart, that I may not sin against You” (Psa 119:11). When God’s Word was received into his heart, it reformed his behavior for the better. He went on to pursue God’s Word further so that it might work in his life, revitalizing him. He said, “My soul cleaves to the dust; revive me according to Your word” (Psa 119:25), and “This is my comfort in my affliction, that Your word has revived me” (Psa 119:50), and “I am exceedingly afflicted; revive me, O LORD, according to Your word” (Psa 119:107), and “Plead my cause and redeem me; revive me according to Your word” (Psa 119:154).
First, we see an example of corporate revival in Judah during the reign of King Josiah (2 Ki 22:1). The revival began when a copy of Deuteronomy was found in the temple and was read to the king who responded positively to its message (2 Ki 22:8-20). King Josiah then read God’s Word to his people. Scripture reveals the king “went up to the house of the LORD and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests and the prophets and all the people, both small and great; and he read in their hearing all the words of the book of the covenant which was found in the house of the LORD” (2 Ki 23:2). Apparently the leadership and people responded positively to God’s Word, as they followed King Josiah in many good and godly reforms. The benefit was that Judah was largely purged of idolatry and the temple restored to its proper place of function (2 Ki 23:1-25). However, after Josiah died in 609 B.C., his reforms did not last, as the four subsequent kings all did evil in the sight of the Lord, and this led to Judah and Jerusalem being destroyed by the Babylonians in 586 B.C.
Third, Paul taught Scripture in Ephesus for two years (Acts 19:9-10), and “all who lived in Asia heard the word of the Lord” (Acts 19:10). Paul’s preaching was received by many, which led to regeneration and social reforms. Luke tells us, “many of those who practiced magic brought their books together and began burning them in the sight of everyone” (Acts 19:19). The result was that “the word of the Lord was growing mightily and prevailing” (Acts 19:20). Paul eventually left Ephesus after a great conflict (Acts 20:1)
Concerning our use of time, Paul wrote, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Paul starts this instruction with the Greek verb βλέπω blepo, which the NASB translates as be careful. The Greek word basically denotes perception with the eye, but here refers to one’s mental state of alertness which, according to Louw & Nida, means “to be ready to learn about future dangers or needs, with the implication of preparedness to respond appropriately, to beware of, to watch out for, to pay attention to.”
Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world! He even calls Israel, “My glory” (Isa 46:13). And God loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”
David continues, saying, “He only is my rock and my salvation, my stronghold; I shall not be greatly shaken” (Psa 62:2). David’s confidence in God produced stability in the face of adversity, which meant he would not be greatly shaken (מוֹט mot). Here, David’s mental and emotional state is secure, because God is his rock, deliverer, and stronghold. According to Tremper Longman, “While circumstances conspire to upset his life and fill him with anxiety (see vv. 3–4), he relaxes in his relationship with God. He knows that the solution to his troubles comes from God who is his salvation. Through his use of metaphors of protection, he reveals his belief that God will not let those who assault him overwhelm him.”
When David shifted his focus from God to the problem, it appears his soul became agitated, which required him to refocus back on the Lord, in order that he might be calm again. In principle, the stability of the believer is predicated on the biblical content and continuity of his thinking. Biblical self-talk is a feature of growing believers who, by discipline of mind and will, place their faith in the Lord. Adversity in this world is inevitable, but how we handle it is optional. When adversity arises because of the sinful actions of others, we must not allow our thoughts to run away into fear or frustration (which is the default mechanism of our lower nature). Rather, we must take our thoughts captive (2 Cor 10:5), arresting and isolating those aberrant beliefs that cause unwarranted stress in the soul. It is a benefit to us that we discipline our minds to focus on God and His Word, which bring about cognitive and emotional stability (Isa 26:3; Col 3:1-2). In the growing believer, this takes years to master, but the end result is that our faith will be strengthened, and we will enjoy greater stability in our souls; a stability that honors the Lord, strengthens us, and edifies others.
David says of his enemies, “in the balances they go up; they are together lighter than breath” (Psa 62:9b). The balances (מאֹזֵן mozen), in this statement, seem to refer to the scales of divine judgment. That is, when these people are viewed from the divine perspective, there is nothing to them but the optic of weighty importance. According to Ross, “People think they are important, but in fact they are nothing more than a wisp of air, insignificant and worthless—and so they are unrighteous, of no value to God.”
David closes out his psalm, saying, “Once God has spoken; twice I have heard this: that power belongs to God; 12 and lovingkindness is Yours, O Lord, for You recompense a man according to his work” (Psa 62:11-12). David reports that “Once God has spoken” to him, which means that what follows is divine perspective. David also says, “twice I have heard this”, which, according to Radmacher, “is a convention of wisdom literature to use a number and then raise it by one (Prov 30:11–33). The point here is that David has heard the message with certainty.”
I think it was Martin Luther who popularized the phrase, God uses crooked sticks to draw straight lines. It’s a cleaver phrase that communicates the notion that God works through imperfect people to accomplish His perfect will. Though I believe God calls us to be transformed in our thoughts, words, and actions (Rom 12:1-2), and to strive for spiritual and moral purity (1 Pet 1:15-16), the reality is that He does not wait for us to be perfect before He uses us. In fact, if God were to say to His children, “Let those who are without sin serve me”, there would be none. Though Christians are not perfect, we can be humble and obedient, and when willing to do God’s will, He can and will work through us as conduits of truth, grace, and love. Below are a few examples of God working through imperfect believers whom He used to advance His truth and plans in the world.
In 2 Timothy 2:11-13, Paul provided Timothy a short theological statement that seems to reflect a doctrinal creed in the early church. The words may have been set to music as a hymn. Paul’s statement can be broken into four parts, each beginning with a conditional clause (εἰ). The four parts are: “if we died with Him”, “if we endure”, “if we deny Him”, and “if we are faithless.” Paul introduces these four parts with the phrase, It is a trustworthy statement (πιστὸς ὁ λόγος). The phrase is common to Paul, as he employs the exact wording elsewhere (1 Tim 1:15; 3:1; 4:9; Tit 3:8). The phrase is intended to emphasize the trustworthiness of what follows. The NASB changes the typeset in verses 11-13 to show the saying is poetic or hymnic in nature. According to Thomas Constable, “It may have been part of a baptismal ceremony, a hymn, or a catechism. It consists of four couplets: two positive and two negative. Each couplet represents a condition that Paul assumed to be real, not hypothetical, since each is a first-class condition in the Greek text.”
First, “For if we died with Him, we will also live with Him” (2 Tim 2:11b). This phrase parallels Paul’s words in Romans, where he states, “Now if we have died with Christ, we believe that we shall also live with Him” (Rom 6:8; cf. Col 3:3). The phrase, For if we died with Him (εἰ γὰρ συναπεθάνομεν) refers to our being united with Christ in His death on the cross. In a very real sense, we were with Jesus on the cross. His death is our death. Death means separation. Spiritual death is separation from God in time. The Second Death is separation from God in eternity (Rev 20:14). Those who died with Christ will never experience the Second Death in the Lake of Fire. As Christians, we died with Christ when He died on the cross (Rom 6:8-11). He bore the punishment that rightfully belongs to us. Though Christ’s death is sufficient for all (Heb 2:9; 1 John 2:2), it is effective to those who believe in Him as Savior (John 3:16; Eph 1:7). The blessed benefit for us who have trusted Christ as Savior is that we will live with Him (καὶ συζήσομεν). The phrase, we will live, translates the future active indicative of συζάω suzao. The future tense points to a reality yet to come for the Christian, and the indicative mood is declarative for a statement of fact. This seems to refer to the future resurrection life that is ours in Christ (1 Cor 15:20-23).
Second, “if we endure, we will also reign with Him” (2 Tim 2:12a). The phrase if we endure (εἰ ὑπομένομεν) refers to phase two of the Christian life; that is, our sanctification, in which we advance to spiritual maturity, which glorifies God and edifies others. Biblically, there are three aspects to our salvation: justification, sanctification, and glorification. Put differently, it means we are saved from the penalty of sin (John 5:24; Rom 8:1, 34; Gal 2:16), the power of sin (Rom 6:11; Col 3:5), and ultimately from the presence of sin (1 John 3:2-3, 5; cf. Rom 8:17). The first and third aspects of our salvation are entirely the work of God. However, our sanctification requires us to exercise our minds and wills in conformity with the mind and will of God. As Christians, we must endure the hardships of life and advance spiritually. To endure (ὑπομένω hupomeno), according to BDAG, means “to maintain a belief or course of action in the face of opposition, stand one’s ground, hold out, endure.”
Third, “if we deny Him, He also will deny us” (2 Tim 2:12b). To deny (ἀρνέομαι arneomai), according to BDAG, means “to disclaim association with a person or event, deny, repudiate, disown.”
Fourth, “if we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Some Bible scholars believe Paul shifts here to talk about unbelievers who are faithless (i.e., MacDonald, Farstad). However, Paul’s use of we—which would include himself and Timothy—rules out that possibility. To be faithless (ἀπιστέω apisteo), according to BDAG, refers to “one lacking a sense of obligation (of disloyal soldiers) of relation of humans to God or Jesus.”
There are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a).
Scripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Moderate-Calvinist believes Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable, though only the elect will believe. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Like the apostle Paul, I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). You can be saved by believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:2-4).
Paul, when writing to his young friend, Timothy, says, “discipline yourself for the purpose of godliness” (1 Tim 4:7).
A baby believer may be spiritual because he is rightly related to the Holy Spirit and operating by God’s Word to the degree he knows it. Because of limited knowledge of God’s Word, he often defaults to human viewpoint in many situations and falls under the control of his sin nature, thus making him a carnal Christian (1 Cor 3:1-4). In contrast, the mature believer has a greater depth of knowledge concerning God’s Word and utilizes it often as the Spirit leads. The word practice (ἕξις hexis) refers to “a repeated activity—practice, doing again and again, doing repeatedly.”
As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over the years. Some of our spiritual disciplines include:
The apostle Paul, during his missionary activities in Derbe and Lystra (Acts 16:1a), met a young man whose name was Timothy. This meeting was according to God’s providence, as the Lord brought these two together to serve in ministry. In the book of Acts we learn that Timothy was “the son of a Jewish woman who was a believer, but his father was a Greek” (Acts 16:1b), and that Timothy “was well spoken of by the brethren who were in Lystra and Iconium” (Acts 16:2). That is, Timothy had a good reputation as a growing believer. It appears that Timothy grew up in a home where his mother was a believer, but his father was not. Paul saw Timothy as a valuable asset and wanted him “to go with him” (Acts 16:3) on his missionary travels to help lead others to Christ. Timothy responded positively to God’s call and was used by the Lord.
Timothy was a good disciple and helpful minister to Paul, and this because he was positive to the Lord and walked in His Word. But Timothy’s godly life was no accident. He’d been influenced by his mother and grandmother who helped shape his character. Paul wrote to Timothy, “I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well…and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim 1:5; 3:15). Timothy’s mother and grandmother had a big influence on his upbringing, which led to his conversion and spiritual growth. The spiritual seeds they’d planted in his young heart sprouted and flourished into a productive spiritual ministry. Later, God used the apostle Paul to help Timothy advance further in his spiritual journey, and Timothy grew to be a blessing to others.
After years of ministry, as Paul approached the end of his life, he wrote two letters to Timothy, to instruct and encourage him further in his walk with the Lord. Paul directed Timothy, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim 2:15). Timothy needed to study God’s Word for himself, as it would help advance his knowledge of God and His will. Paul told Timothy, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). And, as Timothy advanced in ministry, he was to be faithful to “preach the word; to be ready in season and out of season; to reprove, rebuke, exhort, with great patience and instruction” (2 Tim 4:2). The godly influence that started with Timothy in his home, grew into a successful life and ministry to others.
I am greatly touched by Timothy’s story. As a young boy growing up in southern California, I was blessed with 
Proverbs 3:5-6 is perhaps one of the best-known passages in all of Scripture. These words written by Solomon are found on many plaques, posters, and paintings that hang on home and office walls. Like any proverb, it encapsulates a big truth in a small phrase. The words are an exhortation to trust in God in everything we do (Prov 3:5-6a), with a promise that He will make our paths straight if we comply (Prov 3:6b). As believers who are called to “walk by faith” (2 Cor 5:7), we are to know God’s Word and rely on it more than our own inadequate understanding. As believers, our walk of faith requires a discipline of mind and will, for fear and pride—our perennial enemies of the heart—can derail our walk if we let them.
If we turn away from the Lord and trust in mankind (or any created thing), then we place our confidence in something that is, by its very nature, weak and subject to failure. Elsewhere, Solomon wrote, “He who trusts [בָּטַח batach] in his riches will fall, but the righteous will flourish like the green leaf” (Prov 11:28), and “He who trusts [בָּטַח batach] in his own heart is a fool, but he who walks wisely will be delivered” (Prov 28:26). And a psalmist penned, “Do not trust [בָּטַח batach] in princes, in mortal man, in whom there is no salvation” (Psa 146:3). I don’t think these verses are to be taken to mean we never trust in people at all, for practical living requires it. Rather, the idea is that we do not trust in things, self, or others to provide direction or meet needs that only God can provide.
The word acknowledge translates the Hebrew verb יָדָע yada, which means to know. But this is not merely an academic knowledge of God’s Word, but the experiential knowledge that one has by applying the truth of Scripture. Living by faith is a two-step process. First, it requires us to know God’s Word, which means studying it carefully and thoroughly on a regular basis (Psa 1:2; 2 Tim 2:15). Second, it means we make choices in the light of His revelation and follow His directives and cling to His promises, being “doers of the word, and not merely hearers” who deceive ourselves (Jam 1:22). To acknowledge the Lord is an intentional act, in which we consciously and purposefully set our minds upon the Lord and insert His Word into everything we think, say, and do. And “the LORD knows the way of the righteous” (Psa 1:6), as we walk with Him in the light of His truth. But this way of living can be risky business as we cast ourselves fully upon the Lord, trusting that His ways are best and that He will keep His promises to us, all in His time and way.
On numerous occasions, throughout the Old Testament, we read about “the anger of the Lord” (Ex 4:14; Num 11:10, 33; 12:9; Deut 6:15; 7:4; 11:7; Josh 7:1; 23:16; Judg 2:14, 20; 3:8; 2 Sam 6:7; 24:1; Psa 106: 40; Isa 5:25; Jer 4:8; 12:13; Zeph 2:2). The Lord’s anger is certainly a cause for healthy fear among any who deviate from His will. Earl Radmacher notes, “The idiom for anger in the Old Testament translated literally is ‘the nose burns’ or ‘the nose becomes hot’ (Gen 30:2; Ex 4:14)…The nose is symbolic of anger because an angry person breathes heavily or noisily.”
However, though God does get angry and righteously judges sin and sinners, we also see a number of Scriptures that tell us He is “slow to anger.” The Lord described Himself to Moses, saying, “The LORD, the LORD God, is compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Ex 34:6). Moses picked up on God’s language and repeated it back to Him in a prayer, saying, “The LORD is slow to anger and abundant in lovingkindness, forgiving iniquity and transgression” (Num 14:18). Based on these qualities in God, Moses prayed for Israel, saying, “Pardon, I pray, the iniquity of this people according to the greatness of Your lovingkindness, just as You also have forgiven this people, from Egypt even until now” (Num 14:19). And the Lord heard Moses’ prayer and forgave His people (Num 14:20). Being slow to anger is another way of describing God’s patience toward us.
But how slow is God to become angry before He judges the sinner? Well, He is as slow as He needs to be, depending on the attitude and actions of people. God’s timing for judgment is always wise, patient, and just. The Lord waited one hundred and twenty years before judging the evil generation of Noah’s day (Gen 6:3). Amazingly, God waited four hundred years before rendering judgment on the wicked Canaanites (Gen 15:16). After four hundred years, the Canaanites had sinned away their day of grace, and their guilt required His judgment (Lev 18:24-30; Deut 9:1-5). For twenty-three years, God spoke to His people through Jeremiah the prophet, but the Judahites refused to listen (Jer 25:3). God gave Nebuchadnezzar twelve months to think about the Lord’s sovereignty before punishing him (Dan 4:29-32). Every sinner of accountable age who dies without Christ, will face eternity in the Lake of Fire (Rev 20:11-15). For some, this period of grace could be days, months, or years. For others, it could be decades, or even more than a century. In the end, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Don’t test the Lord’s patience! 
What’s amazing, is that God was quick to forgive and show kindness when people humbled themselves, even in the slightest way. For example, King Ahab was a wicked ruler who reigned over Israel for twenty-two years (1 Ki 16:29), and Ahab “did evil in the sight of the LORD more than all who were before him” (1 Ki 16:30). By the end of Ahab’s life, it is written, “Surely there was no one like Ahab who sold himself to do evil in the sight of the LORD, because Jezebel his wife incited him. He acted very abominably in following idols, according to all that the Amorites had done, whom the LORD cast out before the sons of Israel” (1 Ki 21:25-26). However, even wicked Ahab, after hearing God’s judgment against him (1 Ki 21:20-24), responded in humility and “tore his clothes and put on sackcloth and fasted, and he lay in sackcloth and went about despondently” (1 Ki 21:27). And God, because He is quick to show grace and mercy, turned from His anger against Ahab, saying to His prophet Elijah, “Do you see how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring the evil in his days, but I will bring the evil upon his house in his son’s days” (1 Ki 21:29). Even the most wicked, as long as they have breath, may taste the Lord’s goodness if they humble themselves before Him. Even wicked men such as Nero, Domitian, Hitler, Stalin, or Mao Zedong may be in heaven, if they turned to the Lord and believed in Christ before they died. Only God knows.
Psalm 46 was a song of confidence in God, in which the people sang, “God is our refuge and strength, a very present help in trouble” (Psa 46:1b). Here, the psalmist pictures God as a refuge (מַחֲסֶה machaseh), a place where His people can run for protection from the storms of life (cf., Isa 25:4). He also says that God is their strength (עֹז oz), which means He fortifies their souls in troubling times. Because God is omnipresent, He is always near to those who call upon Him and is a help (עֶזְרָה ezrah) in difficult times. Without God’s help, His people would surely be destroyed when the storms of life arise. The word trouble (צָרָה tsarah) means one is experiencing “need, distress, anxiety.”
Apart from the previous scenario of chaos, the psalmist provides a contrasting picture, saying, “There is a river whose streams make glad the city of God, the holy dwelling places of the Most High” (Psa 46:4). The city of God is Jerusalem (Psa 48:1-2; 87:2-3). In the city of God, the water is pictured differently. Rather than being a chaotic force that threatens to destroy, it is pictured as a calm river that makes glad the souls of those near its gentle flow. For ancient Israel, the source of water was the Gihon spring that was underneath the city of Jerusalem, and it was harnessed to flow into pools such as that of Siloam (John 9:7). God’s title of Most High (עֶלְיוֹן Elyon) pictures Him as the Ruler who is above all creation and able to protect those who turn to Him.
Biblically, we know God permits us to be tested by difficulties. It is His will that we be in this hostile world (John 17:15), that we learn His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), live by faith (2 Cor 5:7; Heb 10:38; 11:6), advance to spiritual maturity (1 Cor 14:20; Eph 4:11-13; Heb 6:1), and serve as lights to others (Eph 5:8-10). We also know the nations of the world are currently under Satan’s control (John 12:31; 14:30; 16:11), who operates by deception (Rev 12:9; 20:3, 8), that he might weaken them (Isa 14:12). And God permits this for a time. But a day is coming when the sovereign Lord of all the earth will silence the nations, quieting their hostilities, and will bring all wars to an end (Isa 2:4). At that time, our glorious King, the Lord Jesus, will execute His righteous reign on earth for a thousand years (Rev 20:4-6), and afterwards, will hand the kingdom over to the Father (1 Cor 15:24). As Christians living in this fallen world, we are to walk by faith, and are constantly “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). Come Lord Jesus! We are ready for Your reign.
Grace is unmerited favor. It is the kindness one person grants to another who does not deserve it. Grace (χάρις charis) refers to “a beneficent disposition toward someone, favor, grace, gracious care/help, [or] goodwill.”
Everyone needs God’s grace, because we are all born in sin. We are sinners in three ways: 1) we are sinners by imputation of Adam’s original sin (Rom 5:12-21), 2) we are sinners by nature (Psa 51:5; Rom 7:19-21; Eph 2:3), and 3) we are sinners by choice (1 Ki 8:46; Rom 3:9-18). Adam’s sin the Garden of Eden is the first and greatest of them all. Because of Adam’s rebellion against God, sin and death entered the human race and spread throughout the universe (Rom 8:20-22). Paul wrote, “Therefore, just as through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned [when Adam sinned]” (Rom 5:12), for “through one transgression [of Adam] there resulted condemnation to all men” (Rom 5:19a), and “by a man [Adam] came death, by a man [Jesus] also came the resurrection of the dead. For as in Adam all die, so also in Christ all [who believe in Him] will be made alive” (1 Cor 15:21-22). All of Adam’s descendants are born into this world spiritually dead in “trespasses and sins” (Eph 2:1), and are by nature “children of wrath” (Eph 2:3), “separate from Christ…having no hope and without God in the world” (Eph 2:12), “alienated” from God (Col 1:21), helpless, ungodly, sinners, and enemies (Rom 5:6-10). From a biblical perspective, we are all born totally depraved. According to Lewis Chafer, “Theologians employ also the phrase total depravity, which does not mean that there is nothing good in any unregenerate person as seen by himself or by other people; it means that there is nothing in fallen man which God can find pleasure in or accept.”
God’s grace is never cheap. Our salvation is very costly. Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. He is righteous. I am a sinner. He paid my sin debt in full. There’s nothing for me to add to what He accomplished. The sole condition of salvation is to believe in Christ as my Savior. He died for me, was buried, and rose again on the third day (1 Cor 15:3-4), and we know “that Christ, having been raised from the dead, is never to die again” (Rom 6:9). Salvation is not Jesus plus me. It’s Jesus alone. He saves. My contribution to the cross was sin and death, as Jesus took my sin upon Himself and died in my place. Peter wrote, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). We are brought to God solely by the death of Christ. Salvation is never what I do for God; rather, it’s what He’s done for us through the cross of Christ. All of this consistent with the character of God, for He is gracious by nature. Scripture reveals, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). The kindness shown is rooted in the goodness and open-handedness of the giver. Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
Jesus died once for all sin. And His sacrifice on the cross was a substitutionary death in which He paid the penalty for all our sins. Unlike the Old Testament animal sacrifices “which can never take away sins” (Heb 10:11), Jesus “offered one sacrifice for sins for all time” (Heb 10:12). This means there is nothing more to be offered for our salvation, for “by one offering He has perfected for all time those who are sanctified” (Heb 10:14). Jesus’ atoning death on the cross was a one and done event. After Jesus paid the penalty for our sins, He said, “It is finished!” (John 19:30). The phrase it is finished translates the Greek word τετέλεσται tetelestai, which is a perfect passive indicative of the Greek verb τελέω teleo, which means “to complete an activity or process, bring to an end, finish, complete.”
In these verses, the writer uses the Greek word for an adult son (υἱός huios) and not that of a newborn (βρέφος brephos) or young child (παιδίον paidion). According to Warren Wiersbe, “A parent who would repeatedly chasten an infant child would be considered a monster. God deals with us as adult sons because we have been adopted and given an adult standing in His family (see Rom 8:14–18; Gal 4:1–7). The fact that the Father chastens us is proof that we are maturing, and it is the means by which we can mature even more.”
As growing believers, we must learn to operate by divine viewpoint and live above the daily grind of life with all its difficulties and hardships. When we operate by divine viewpoint and live by faith, we can be thankful for God’s loving work in our lives which, over time, yields godly fruit in the lives of His humble and obedient children. It is by divine viewpoint that we realize, “All discipline for the moment seems not to be joyful, but sorrowful” (Heb 12:11a). It is the natural proclivity of a person to maximize joy and minimize sorrow, and the Christian is no exception. We must never think the absence of joy means the absence of God, for though we often praise Him in the heights, He is with us in the valleys (Psa 23:4), and it is there His work is most impactful. And when God’s discipline has taken its course, when we “have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb 12:11b). It’s always the afterwards that matters most to God, for when the Pruner has done His work in cutting away useless branches that bear no fruit, the benefit is a harvest of right living.
It was a terrible sin when Aaron led the Israelites into idol worship (Ex 32:1-6), but God did not call for Aaron’s death. Samson slept with prostitutes (Judg 16:1-4), and though he was disciplined, the Lord did not kill him. When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline. The Lord told David, “I will raise up evil against you from your own household” (2 Sam 12:11); however, the Lord also told David, “you shall not die” (2 Sam 12:13), but then disciplined him with the death of his son (2 Sam 12:14). Later, after David confessed his sin, he was restored to ministry (Psa 51:12-13). It was evil when Solomon worshipped idols (1 Ki 11:1-10), but even here the Lord did not pronounce death for Solomon’s sin. Peter argued with Jesus and tried to prevent Him from going to the cross (Matt 16:21-22), and later publicly denied the Lord three times (Matt 26:34-35; 69-75), but Peter was allowed to live. The apostle John twice worshiped an angel and was rebuked for it (Rev 19:10; 22:8-9), but the Lord let him live and used him in ministry. God’s grace and mercy is very prominent throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him. We know from Scripture that “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8). Because of this, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). Thank God for His great grace.
Paul moved from a discussion about authority in the church (1 Tim 2:11-12) to the office and qualities of an overseer in the local assembly. Paul said, “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do” (1 Tim 3:1). The term overseer (ἐπισκοπή episkope) refers to “engagement in oversight, supervision, of leaders of Christian communities.”
The role of elder/overseer/pastor is very challenging. Though there are no perfect pastors, they must display a level of maturity and godly qualities to be eligible for leadership service in the local church. Pastors have huge responsibilities and often bear great burdens for those in the church (2 Cor 11:29). Today, a qualified pastor will devote many years to learning God’s Word, which requires great discipline and financial cost, both for his education and library. Afterwards, he will often accept pay well below what he could have earned if he’d chosen another profession. Many pastors serve bivocationally (Paul was a tent maker who often paid for his own needs; Acts 18:3; 20:34), and some work purely as volunteers. These men need all the encouragement and support a congregation can provide, to help lift them up that they might stay the course and lead God’s people in His will.
God gives law to humans living in every age. He gave commands to the first humans living in the sinless environment of the Garden of Eden (Gen 1:26-30; 2:15-17). He gave commands to Noah (Gen 6-9). He gave commands to Abraham (Gen 12:1; 17:10-14). He gave commands to the Israelites—known as the Mosaic Law—after delivering them from their bondage in Egypt (Ex 20 – Deut 34). He has given commands to Christians (Romans 1 to Revelation 3). These biblical distinctions are important, for though all Scripture is written for the benefit of the Christian, only some portions of it speak specifically to him and command his walk with the Lord. Just as the Christian would not try to obey the commands God gave to Adam in Genesis 1-2, or the commands God gave to Noah in Genesis 6-9, so he should not try to obey the commands God gave to Israel in Exodus through Deuteronomy. Romans chapter 1 through Revelation chapter 3 marks the specific body of Scripture that directs the Christian life both regarding specific commands and divine principles. Charles Ryrie states:
Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal 6:2) or the law of the Spirit of life in Christ (Rom 8:2). This code contains the hundreds of specific commandments recorded in the New Testament.
By nature the Law is not grace (Rom 10:5; Gal 3:10; Heb 10:28). It is holy, righteous, good, and spiritual (Rom 7:12, 14). In its ministry it declares and proves all men guilty (Rom 3:19). Yet it justifies no one (Rom 3:20). It cannot impart righteousness or life (Gal 3:21). It causes offenses to abound (Rom 5:20; 7:7-13; 1 Cor 15:56). It served as an instructor until Christ appeared (Gal 3:24). In relationship to the believer, the Law emphatically does not save anyone (Gal 2:21). A believer does not live under the Law (Rom 6:14; 8:4), but he stands and grows in grace (Rom 5:2; 2 Pet 3:18). The nation, Israel, alone was the recipient of the Law (Ex 20:2).
The law of Christ is the code of commandments under which Christians live. Some of the commandments Christ and His apostles gave us are the same as those that Moses gave the Israelites. However, this does not mean that we are under the Mosaic Code. Residents of the United States live under a code of laws that is similar to, but different from, the code of laws that govern residents of England. Some of our laws are the same as theirs, and others are different. Because some laws are the same we should not conclude that the codes are the same. Christians no longer live under the Mosaic Law; we live under a new code, the law of Christ (cf. 5:1).
The Law of Moses has been disannulled and we are now under a new law. This new law is called the Law of Christ in Galatians 6:2 and the Law of the Spirit of Life in Romans 8:2. This is a brand new law, totally separate from the Law of Moses. The Law of Christ contains all the individual commandments from Christ and the Apostles applicable to a New Testament believer. A simple comparison of the details will show that it is not and cannot be the same as the Law of Moses. Four observations are worth noting. First, many commandments are the same as those of the Law of Moses. For example, nine of the Ten Commandments are also in the Law of Christ. But, second, many are different from the Law of Moses. For example, there is no Sabbath law now (Rom 14:5; Col 2:16) and no dietary code (Mark 7:19; Rom 14:20). Third, some commandments in the Law of Moses are intensified by the Law of Christ. The Law of Moses said: love thy neighbor as thyself (Lev 19:18). This made man the standard. The Law of Christ said: love one another, even as I have loved you (John 15:12). This makes the Messiah the standard and He loved us enough to die for us. Fourth, the Law of the Messiah provides a new motivation. The Law of Moses was based on the conditional Mosaic Covenant and so the motivation was: do, in order to be blessed. The Law of Christ is based on the unconditional New Covenant and so the motivation is: you have been and are blessed, therefore, do. The reason there is so much confusion over the relationship of the Law of Moses and the Law of Christ is that many commandments are similar to those found in the Mosaic Law, and many have concluded that certain sections of the law have, therefore, been retained.
As God’s children, we simultaneously live and operate in two realms. Physically, we live in the material world that God created (though damaged by our sin), and it is here we spend our time learning, working, playing, resting, and touching the lives of those whom God places in our path. It is here we must advance by learning God’s Word and living wisely in His will (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Making good choices from day to day—rooted in God’s Word—is paramount to this life, as well as the one to come. As believers, we are to “seek first His kingdom and His righteousness” (Matt 6:33), and trust that “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). This requires faith (2 Cor 5:7; Heb 10:38; 11:6). But we also live in a spiritual realm that touches things real, but unseen. As Christians, we are to be led by God the Holy Spirit, to be “filled with the Spirit” (Eph 5:18), and to “walk by the Spirit” (Gal 5:16). Furthermore, we face attacks from the spiritual realm, as Paul warns us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). As advancing Christians, we are to “be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col 1:9). And because the mind is the primary battleground, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Knowledge of God and His Word provides a basis for living effectively in both the physical and spiritual realm. God’s Word reveals He’s provided us a portfolio of spiritual blessings that benefit us in this life and, if understood and applied, will result in great rewards in the eternal state (1 Cor 3:14-15; 2 Cor 5:10).
In these blessings from God we observe “the riches of His grace” (Eph 1:7). These are bestowed on us at the moment we trusted Christ as our Savior, and we come to know and appreciate them the more we study God’s Word and grasp His goodness toward us. Such blessings are intended to motivate us to service, to live a life in appreciation for all God has done for us. With Paul, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the surpassing greatness of His power toward us who believe” (Eph 1:18-19a).
Israel was a theocracy, one kingdom under God, who was their Judge, Lawgiver, and King (Isa 33:22). In ancient Israel, God cared about the economic practices of His people, saying, “You shall do no wrong in judgment, in measurement of weight, or capacity. You shall have just balances, just weights, a just ephah, and a just hin; I am the LORD your God, who brought you out from the land of Egypt. You shall thus observe all My statutes and all My ordinances and do them; I am the LORD” (Lev 19:35-37). Here we observe that God was concerned about metrology, which is the science of measurement, most commonly with weights and volume. Having an agreed upon universal standard allowed a free market to operate with integrity, as each person could know that what they were buying or selling was a true measurement.
Using different weights and measures was a form of thievery, as a businessperson would use a heavier weight or larger measure when purchasing items, thus obtaining more for himself, and then a lighter weight and smaller measure when selling to the purchaser, giving less to the customer. Jack Deere states, “The Israelites were to be totally honest in their business dealings. They could well afford to be so since it was ultimately the Lord who would withhold or give prosperity to them. Thus, honesty in business was a way of proclaiming one’s faith in the Lord’s ability to support him and give him long life.”
Biblically, there is only one human race. The Bible reveals, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27; cf., Gen 9:18-19). The apostle Paul said that God “made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:26). The idea of multiple races confuses and divides people in harmful ways, allowing for racist ideologies to flourish. Certainly, there are different tribes, ethnic groups, languages, and cultures, but all humanity constitutes only one race. According to Norman Geisler, “The Scriptures clearly teach that the whole human race is descended from a single pair (Gen 1:27; cf.; 2:7, 22; 3:20; 9:19). All are children of a common parent and have a common nature.”
Apart from the natural melanin our bodies produce, it’s also true that exposure to the sun causes our bodies to make more melanin, which darkens our skin color even more.
Though racism has ancient roots, Charles Darwin popularized it in our current culture. The original title of Darwin’s book suggests that he viewed some races as superior to others. The title of Darwin’s book is: On the Origin of Species by Means of Natural Selection. But the subtitle reads: On the Preservation of Favoured Races in the Struggle for Life. The idea that there is a struggle between various human races, and that one race is favored over another (because of greater abilities), implies racial superiority. Darwin’s idea is that in the struggle for life, natural selection will filter out the weaker race, leaving the stronger race to continue. This notion has caused great harm to humanity. Henry Morris states, “Although racism is an ancient fallacy, it was Darwinian evolutionism that first seemed to give it scientific plausibility. For many decades after Darwin, the idea of different origins for the different human races seemed to have displaced the biblical doctrine of just one race.”
Biblically, there is only one human race, as “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27; cf., Gen 9:18-19; Acts 17:26). All people are special, being made in the image of God (imago Dei) and should be treated with respect. Though all people are made in God’s image, the Bible also reveals everyone is marked by sin and guilty before a holy God; as “there are none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom 3:10, 23). By God’s declaration, all are condemned in Adam, for “just as through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12; cf. Rom 5:19; 1 Cor 15:21-22). That is, we all sinned when Adam sinned. His guilt is our guilt. Furthermore, we are powerless to save ourselves (Rom 5:6-10; Eph 2:1-2), and no amount of good works can open heaven’s door to us. Though we cannot save ourselves (Rom 5:6-10; Eph 2:1-3), there’s good news that God offers salvation by means of faith alone in Christ alone (John 3:16; Acts 4:12). Because of God’s goodness, all are savable through the work of Christ who died a substitutionary death on the cross for everyone (Heb 2:9; 1 John 2:2). Jesus said, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). And this He did, “For while we were enemies we were reconciled to God through the death of His Son” (Rom 5:10), as “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). At the moment of faith in Christ, God forgives us all our sins (Eph 1:7), gives us eternal life (John 10:28), and rescues us from Satan’s domain of darkness and transfers us to “the kingdom of His beloved Son” (Col 1:13). This is offered to us by grace (which means we don’t deserve it) and received by faith in Christ (and not by any good works which we might offer). Salvation is never what we do for God; rather, it is what God has done for us through the death, burial, and resurrection of Christ who paid our sin debt in full (Heb 10:10-14). Paul states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Salvation is imparted when we see ourselves from the divine perspective as sinfully separated from God (Isa 59:2), dead in our “trespasses and sin” (Eph 2:1), and then turn from all human effort to save ourselves by means of good works and trust solely in Jesus as our Savior. The issue for everyone is very simple: “Believe in the Lord Jesus, and you will be saved” (Act 16:31).
Even Jesus did not fight against His accusers and attackers (Matt 26:51-53; John 18:10-11; 1 Pet 2:21-23), but willingly laid down His life (John 10:15, 18; Gal 2:20; Eph 5:25), and died a substitutionary death on a cross for our sins (Mark 10:45; 1 Cor 15:3-4; 2 Cor 5:21; 1 Pet 3:18). When asked about His kingship and kingdom, Jesus said, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews” (John 18:36a). When Peter drew a sword to defend Christ in the Garden of Gethsemane (John 18:10), Jesus stopped him and said, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (John 18:11). The Son of God had the means to defend Himself in the Garden of Gethsemane, for He declared, “do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?” (Matt 26:53). Twelve legions of angels (approximately 72,000) would have been more than adequate to fight against Jesus’ attackers. However, it was not the Father’s will that Jesus be defended, either by angels or men, but that He suffer and die for our sins. This was for the Father’s glory and our benefit (John 12:28; 32-33; 17:1). The world is not worthy of those who suffer and die a martyr’s death for the cause of Christ (Heb 11:36-40).
In Genesis, we read that Abram fought against Chedorlaomer to defend the innocent and restore stolen property (Gen 14:1-24). David used force to rescue his family and belongings from Amalekites who destroyed and plundered the city of Ziklag (1 Sam 30:1-20).
Lot tried to reason with them, saying, “Don’t do this evil, my brothers” (Gen 19:7), even wrongly offering them his two daughters in place of his guests (Gen 19:8). The men of the city then demanded Lot get out of their way, and “they put pressure on Lot and came up to break down the door” (Gen 19:9). When the men of Sodom did not get what they wanted, they resorted to force and tried to break into Lot’s house. This mob would certainly have committed a great evil against Lot and his guests, but fortunately, “the angels reached out, brought Lot into the house with them, and shut the door” (Gen 19:10). Since the mob was not rational, the angels were required to use force, so “they struck the men who were at the entrance of the house, both young and old, with a blinding light so that they were unable to find the entrance” (Gen 19:11). Here, we witness the angels employing a measured use of nonlethal force sufficient to stop the men of Sodom from advancing. Of course, this was a temporary use of nonlethal force until such a time that God could render fatal judgment on the city as a whole (Gen 19:12-25). Though the actors in this example were angels, it still demonstrates an example non-lethal force used to neutralize a threat.
Law-abiding responsible Americans have the right to own a firearm for self-defense. This is our constitutional right according the Second Amendment of the United States of America, which declares, “A well-regulated militia, being necessary to the security of a free state, the right of the people to keep and bear arms, shall not be infringed.” There is no conflict between Christianity and our constitutional right as Americans to own guns for protection and self-defense. Wayne Grudem states, “A gun is the most effective means of defense in all kinds of threatening situations, especially against attackers who may be stronger or more numerous. Protection of the right to own a gun is especially important in areas of higher crime or more frequent violence.”
Sometimes, we’re the source of our own suffering, as we make bad choices that affect us physically, socially, financially, etc. The wise will learn from their bad choices—even choices done in ignorance—and be better. And sometimes our mental and emotional distress is the product of irrational fears in which we manufacture imaginary negative situations that upset us. These are the mental dramas we construct in our thinking in which we are under attack by someone or something and feel helpless to stop the assault. These self-produced mental plays can include family, friends, coworkers, or anyone we think has the power to hurt us. But we have the power to redirect our thoughts, shut the story down, change the characters, or rewrite the script any time we want. Of course, this requires introspection and the discipline to manage our thoughts. As I’ve shared in other lessons, the stability of the Christian is often predicated on the biblical content and continuity of our thinking. It’s not only what we think, but we keep on thinking that provides mental and emotional equilibrium.
In Paul’s second letter to the Christians at Corinth, he recorded an incident in which he’d been caught up to heaven and “heard inexpressible words” (2 Cor 12:4). But Paul’s heavenly experience came with a price. The Lord knew Paul would become prideful because of the experience, so the Lord gave him a “thorn in the flesh” that was intended to cause him suffering and humility (2 Cor 12:7). Though Paul did not like the suffering, he eventually came to understand it was divinely purposeful. Twice he declared it was given “to keep me from exalting myself” (2 Cor 12:7). The word “exalt” translates the Greek verb ὑπεραίρω huperairo, which means “to have an undue sense of one’s self-importance, rise up, [or] exalt oneself.”
As Christians, it’s legitimate that we ask God to remove our suffering; however, what He does not remove, He intends for us to deal with. This was true with Paul. God did not want to remove Paul’s discomfort because it served a purpose, and that was to keep him humble, to keep him close to the Lord. When Paul understood what God was accomplishing in him through the suffering, Paul chose to embrace it, knowing it came with divine help to shape him into a better person. Paul responded properly, saying, “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9b). This was done by faith and not feelings. Furthermore, Paul said, “I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor 12:10). The word content translates the Greek verb εὐδοκέω eudokeo, which means “to take pleasure or find satisfaction in something, be well pleased, [to] take delight.”