Psalm 46 is classified as one of the Psalms of Zion. The others include Psalm 48, 84, 87, and 122. These songs of Zion celebrate Jerusalem as the place where God dwells with His people (i.e., the city of God). Psalm 46 focuses on God as the refuge and strength of His people when they turn to Him in a time of distress. This psalm is very personal. God is declared to be “our refuge and strength” (Psa 46:1b), and “is with us” and “is our refuge” (Psa 46:7, 11). This theme is repeated throughout the psalms where the Lord is the source of His people’s strength (Psa 29:11; 68:35), their refuge (Psa 14:6; 61:3; 62:7-8; 71:7; 73:28; 91:2; 142:5), and their stronghold (Psa 9:9; 18:2; 48:3; 59:9, 16-17). The wise seek Him because they are a people in need (Psa 22:19; 27:9; 40:13; 44:26; 63:7). Psalm 46 is constructed in three parts.
- For God’s faithful people, He is their refuge and strength, even though the world around them is chaotic (Psa 46:1-3).
- God is among His faithful people and will protect them when the enemy invades (Psa 46:4-7).
- God calls His people to witness the defeat of the Gentile nations (Psa 46:8-11).
This Psalm inspired Martin Luther to write his hymn, A Mighty Fortress is Our God.
Occasion & Date
The historical background of the psalm is likely God’s deliverance of His people, under the leadership of King Hezekiah, when the Assyrians besieged the city of Jerusalem in 701 BC (2 Ki 18:1—19:37; Isa 36:1—37:38).
Psalm 46:1-3
The psalm opens with a superscription, which reads, “For the choir director. A Psalm of the sons of Korah, set to Alamoth. A Song” (Psa 46:1a). The sons of Korah are somewhat of a mystery. They are mentioned several times in the psalms (Psa 42:1; 44:1; 45:1; 46:1; 47:1; 48:1; 49:1; 84:1; 85:1; 87:1; 88:1), but not much is said about them. According to Allen Ross, “In the superscription there are a few introductory notes. It was for the sons of Korah, a Levitical group that performed the psalm at times.”[1] The term Alamoth (עַלְמָה) refers to a young girl of marriageable age. According to Peter Craigie, “Alamoth (lit. ‘maidens, young women’) might be the name of the tune or musical setting to which the psalm was sung. More probably, it may indicate a high musical setting, or being sung by soprano voices.”[2]
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.”[3] It speaks of the psychological disequilibrium one experiences when threatened by a rising force. The good news is that God is a strong refuge and help during times of calamity, and by faith, His people run to Him for shelter.
Turning to God in turbulent times produces confidence that stabilizes the stressed-out soul. The psalmist states, “Therefore we will not fear, though the earth should change and though the mountains slip into the heart of the sea; though its waters roar and foam, though the mountains quake at its swelling pride. Selah” (Psa 46:2-3). Here, the psalmist pictures a worst-case scenario in which the earth, mountains, and sea change and behave in radically disruptive ways. Though ecological calamities are the natural reading of these verses (and certainly does not exclude them), the later mention of nations (vs 6) and wars (vs 9) tells us he is speaking metaphorically. According to Tremper Longman, “The psalmist utilizes the well-known images of mountains and waters to communicate the most formidable trouble possible. While mountains are images of security and permanence, the waters are forces of chaos. Thus, to envision the mountains being overwhelmed by the waters is a metaphor that points to the ultimate nightmare, or, as we might say today, ‘All hell is breaking loose!’”[4] Adversity in life is inevitable, but stress in the soul is optional, depending how God’s people handle it. If God’s people hold to the theology of the first verse, that “God is our refuge and strength, a very present help in trouble” (Psa 46:1b), the benefit is that they will not fear when everything comes crashing down around them. It’s natural that a believer’s initial response be that of concern; however, if God’s people can quickly adjust their thinking and align it with Him and His Word, it will produce stability in their souls.
Psalm 46:4-7
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.
Furthermore, God’s people do not need to search far for Him, for “God is in the midst of her, she will not be moved; God will help her when morning dawns” (Psa 46:5). The Lord is always with His people, in their midst, and the benefit is that they will not be moved, though all the world around them slips and slides in every imaginable way. It was God, not the city or its walls, that gave His people stability (cf., Zeph 3:15). The phrase, “God will help her when morning dawns”, speaks of a time when the darkness of night—and the troubles associated with it—has passed and a new day dawns.
The psalmist speaks of the trouble they’d been facing, saying, “The nations made an uproar, the kingdoms tottered; He raised His voice, the earth melted” (Psa 46:6). The earlier language (Psa 46:3) of the seas roaring (הָמָה hamah) is here applied to the nations which make an uproar (הָמָה hamah). And the picture of the mountains which slip (מוֹט mot) into the sea (Psa 46:2) here describe the kingdoms of men which tottered (מוֹט mot). At the mere raising of God’s voice, the nations, kingdoms, and the earth itself, all melt away when He speaks.
Then comes the first of two refrains. The psalmist states, “The LORD of hosts is with us; the God of Jacob is our stronghold. Selah” (Psa 46:7). Here we observe one of God’s titles, the LORD of hosts (Yahweh Sabaoth) which literally means, the LORD of the armies. The picture is that of heaven’s Master, who commands His armies of angels to do His will. Remember, it was God who sent His angel to rescue His people during the Assyrian siege, where it was recorded, “Then it happened that night that the angel of the LORD went out and struck 185,000 in the camp of the Assyrians; and when men rose early in the morning, behold, all of them were dead” (2 Ki 19:35). The refrain in Psalm 46:7 focuses attention on the Lord. God is with His people, and He is their stronghold. William VanGemeren states:
The great doctrine of the presence of God, even in the OT, affirms that the Great King has identified himself with his people; therefore they need not fear. God’s people will never fall. They will always be assured of his readiness to help them (v. 5). The help of God “at break of day” (cf. Ex 14:27) suggests that in the darkness of distress the people of God know that the Lord will not let them suffer unduly long (cf. Psa 30:6–7; 90:14). His acts of unfailing love are renewed each morning (cf. Lam 3:22–23).[5]
Psalm 46:8-11
The psalmist calls for God’s people to set their minds on the Lord, saying, “Come, behold the works of the LORD, Who has wrought desolations in the earth” (Psa 46:8). Operating from divine viewpoint allows God’s people to see His work in the earth and in their lives. And what events is the psalmist describing? Specifically, that “He makes wars to cease to the end of the earth; He breaks the bow and cuts the spear in two; He burns the chariots with fire” (Psa 46:9). That God makes wars to cease, not just in Israel, but “to the end of the earth”, connotes the Messianic age that will come when Jesus returns at His second coming (Rev 19:11-21), putting down rebellion and establishing His kingdom on earth (Rev 20:1-6), which kingdom will be global in nature (Isa 2:4). The reference to the bow and the spear is a synecdoche in which the parts are used to represent the whole (i.e., all the instruments of war). Furthermore, the chariots were the tanks of the ancient world and represented a nation’s military force at its greatest. But these He burns with fire, destroying and rendering them useless.
God, who will bring all wars to an end, says, “Cease striving and know that I am God; I will be exalted among the nations, I will be exalted in the earth” (Psa 46:10). The word cease translates the Hebrew verb רָפָה raphah, which means to “let alone, do nothing, be quiet.”[6] And the form of the verb is causative (hiphil), which means those who are acting must relax their efforts. But to whom is the psalmist directing the command to cease? According to Allen Ross, the directive primarily speaks to the Gentile nations of the world, who are “exhorted to stop all their tumult and recognize that God is sovereign, and that only his authority and words matter.”[7] Derek Kidner agrees, saying, “the injunction Be still … is not in the first place comfort for the harassed but a rebuke to a restless and turbulent world.”[8] And Tremper Longman states, “In verse 10, the poet quotes God, who asserts his sovereignty not only over Israel, but over all the nations of the earth. He commands that their uproar be silenced and that they all recognize that he is God.”[9] Though God is speaking to the hostile Gentile nations of the world, which are under His sovereign control (Psa 135:6; Dan 2:21; 4:35), the song itself was to be sung by His people, which would instill confidence in God and courage toward the circumstances of life. They were, like all God’s people, to live by faith (Heb 10:38; 11:6). The chief end of history will be to God’s glory, for He will make it so. What He promises, He will bring to pass (Isa 46:9-11). His people need only watch and wait for the Lord to act as He promises.
The psalmist closes out his song with the repeated refrain, “The LORD of hosts is with us; the God of Jacob is our stronghold. Selah” (Psa 46:11). Here is a refrain to be heard over and over again, for it seats into the hearers consciousness the greatness of God who is with them. God is their stronghold in times of trouble, and by faith they trust Him and His promises and find rest for their souls. God will be exalted in all the earth. His Word declares it. The challenge for the hearers is to live by faith and not feelings, and to look to God more than to themselves or their circumstances.
Conclusion
Psalm 46 is about trusting God despite any difficulties that may arise. Whether in natural disaster or national crisis, God is always a refuge and strength for His people, and in His presence and promises they find rest for their souls. Allen Ross states, “In this psalm the believers are strong, being filled with confidence in the presence of the living God. And today the more that believers focus on the power of God, the presence of God, and the promises of God, the more they will find comfort and confidence to deal with the tragedies and troubles of the world.”[10]
Present Application
God continues to be a refuge and strength for His people during times of disaster or crisis. Though adversity is inevitable, the stress in our souls is optional. As God’s people, our mental stability is largely predicated on the biblical content and continuity of our thinking. When we learn to take in God’s Word on a regular basis, it creates a bank of theological information in our souls that we can draw upon when facing difficult times. But to benefit from God’s promises, we must take our thoughts captive so that His Word flows in the stream of our consciousness without disruption (2 Cor 10:5). If we fail to live by faith, then our knowledge of God and His promises are merely academic, and we forfeit the confidence that can be ours in troubling times. Faith in God and His promises means no fear; at least none that rises to such a level as to overwhelm the soul and create psychological and emotional instability.
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.
Dr. Steven R. Cook
Audio File
Related Articles:
- The Gospel Explained
- The Lord is My Shepherd – Psalm 23
- Choosing the Faithful Way – Psalm 119: 25-32
- God’s Word Sustains Us – Psalm 119:89-96
- Establish Our Footsteps – Psalm 119:129-136
- Seek Your Servant – Psalm 119:169-176
- A Song of Ascent – Psalm 123
- Bible Promises that Strengthen our Faith
- Walking with God
- Learning to Live by Faith
[1] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 85.
[2] Peter C. Craigie, Psalms 1–50, vol. 19, Word Biblical Commentary (Dallas: Word, Incorporated, 1983), 342.
[3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1053.
[4] Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 204.
[5] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms (Revised Edition), ed. Tremper Longman III and David E. Garland, vol. 5 (Grand Rapids, MI: Zondervan, 2008), 405–406.
[6] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 952.
[7] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, 98.
[8] Derek Kidner, Psalms 1–72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 194.
[9] Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries, 205–206.
[10] Allen P. Ross, A Commentary on the Psalms, vol. 2, 101.
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.
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.”
As Christians, we are directed to “encourage one another and build up one another” (1 Th 5:11). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man’s heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a).
Discouragement is the lack of courage. It means one has lost the will to fight. I know Christian leaders—pastors, teachers, elders, deacons—who stand or fall depending on the level of support of those around them. No one can stand alone for long. Even great men such as Moses and Elijah became discouraged and even asked to die when the pressures of life became overwhelming. Moses got discouraged with the Israelites in the wilderness and cried out to God, saying, “I alone am not able to carry all this people, because it is too burdensome for me. So, if You are going to deal thus with me, please kill me at once, if I have found favor in Your sight, and do not let me see my wretchedness” (Num 11:14-15). And Elijah, when threatened by Queen Jezebel, ran for his life and “went a day’s journey into the wilderness, and came and sat down under a juniper tree; and he requested for himself that he might die, and said, ‘It is enough; now, O LORD, take my life, for I am not better than my fathers’” (1 Ki 19:4).
Both Job and Jeremiah, when facing great pressure, slipped into severe depression and wished they’d never been born (Job 10:18-22; Jer 20:17-18). In the midst of his sadness Job said, “why then hast Thou brought me out of the womb? Would that I had died and no eye had seen me! I should have been as though I had not been, carried from womb to tomb” (Job 10:18-19). Because of his sorrow, Job saw his life as a “land of darkness and deep shadow; the land of utter gloom as darkness itself, of deep shadow without order” (Job 10:21-22a). During his time of sadness, the prophet Jeremiah wished that his “mother would have been [his] grave, and her womb ever pregnant” and in his great anguish went on to ask, “why did I ever come forth from the womb to look on trouble and sorrow, so that my days have been spent in shame?” (Jer 20:17-18).
In 1405 B.C., as Moses was nearing death, the Lord gave him instructions concerning Joshua, who was to take his place and lead His people into the land of Canaan. The Lord said, “Joshua the son of Nun, who stands before you, he shall enter there; encourage him, for he will cause Israel to inherit it” (Deut 1:38). Moses was to encourage Joshua in order to strengthen him for the task that lay before him. The word encourage translates the Hebrew verb חָזָק chazaq, which means “to be strong, grow strong, to be stronger than, to prevail over, to have courage.”
In the New Testament we learn about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). Here was a godly man whose words and actions were characterized by the quality of encouragement. As an example of his character, we read that the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), and “when he arrived and witnessed the grace of God” (Acts 11:23a), he “rejoiced and began to encourage them all with resolute heart to remain true to the Lord” (Acts 11:23b). Here, the word encourage translates the Greek verb παρακαλέω parakaleo, which means to “call to one’s side.”
I too desire to be positive. It’s good for the soul to have an optimistic outlook on life as well as the future. But my positivity is rooted in God’s Word, not the faulty reasonings of fallen people. God’s Word is my reference point for reality. The Bible, plainly understood, is the ground upon which my reasoning ideally operates, as it provides an honest and true perspective on everything it addresses. It helps me to understand metaphysical issues concerning the origin of the universe (Gen 1:1), mankind (Gen 1:26-27), and that people are special because we are made in the image of God (Gen 1:26-27). The Bible teaches me about the reality of angels and demons (Eph 6:12), that everything is in a state of decay because of sin (Rom 8:30), and that God provides the only solution to sin in the person of Jesus (Acts 4:12), who offers redemption through His work on the cross (Rom 3:24; Col 1:13-14). The Bible helps me have hope for the future because I know Christ is coming back (Tit 2:13), and that He will rule the world in righteousness. Isaiah says of Messiah, “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this” (Isa 9:7; cf., Jer 23:5; 33:15; Dan 2:44). Finally, I know God will destroy the current heavens and earth and create a new heavens and earth (Rev 21:1—22:21); for “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13).
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). The Hebrew verb נָכָה nakah “is often used for ‘hitting’ or ‘smiting’ an object with one, non-fatal strike.”
When the idolaters in the city woke the next the morning, “they found Baal’s altar torn down, and the Asherah pole beside it cut down” (Judg 6:28). After a short inquiry, the men of the city learned the altar to Baal had been destroyed by Gideon (Judg 6:29), so they went to Joash, Gideon’s father, and said, “Bring out your son. He must die, because he tore down Baal’s altar and cut down the Asherah pole beside it” (Judg 6:30). God’s Law for Israel required that pagan altars and idols be torn down and destroyed (Ex 34:13; Deut 7:5; Judg 2:2), and those who worshipped the idols were to be put to death (Deut 13:6-10). However, this account reveals how corrupt the Israelite community had become, as many were willing to defend Baal and kill God’s servant.
Example #5 – Jesus Before Pilate (Matt 27:1-26). By the end of Jesus’ earthly ministry, we have an example of how the religious leadership in Jerusalem manipulated a crowd in order to help bring about Jesus’ crucifixion. In the Gospel of Matthew, we are informed that “all the chief priests and the elders of the people plotted against Jesus to put Him to death. [And] after tying Him up, they led Him away and handed Him over to Pilate, the [Roman] governor” (Matt 27:1-2). And when Jesus was brought before Pilate, He did not defend Himself against the charges because He knew His hour had come for Him to be crucified according to the Father’s will (Matt 27:10-14; cf. John 7:30; 8:20; 12:23, 27; 13:1; 17:1; Acts 2:22-23; 4:25-28).
Stephen did not have a way of escape, and rather than reacting with violence, he committed himself to the Lord. Luke wrote, “They were stoning Stephen as he called out: ‘Lord Jesus, receive my spirit!’ Then he knelt down and cried out with a loud voice, ‘Lord, do not charge them with this sin!’ And saying this, he fell asleep” (Acts 7:59-60). Stephen’s words and actions modeled the humility and love Jesus displayed toward His enemies while being crucified (Luke 23:34, 46).
It’s a sad commentary when city officials, who should have upheld law and order, actually joined the mob in their violence against innocent men. It’s interesting that God did not stop their unjust and violent behavior, but used it as an opportunity to have Paul and Silas placed into a jail where they shared the gospel with a jailer who came to faith in Jesus and was saved, along with his household (Acts 16:24-34). But the very next morning, “the chief magistrates sent the police to say, ‘Release those men!’” (Acts 16:35). And the chief jailer told Paul and Silas, “The magistrates have sent orders for you to be released. So come out now and go in peace” (Acts 16:36). But Paul refused to let the illegality of the situation go unaddressed, saying, “They beat us in public without a trial, although we are Roman citizens, and threw us in jail. And now are they going to smuggle us out secretly? Certainly not! On the contrary, let them come themselves and escort us out!” (Acts 16:37).
Example #8 – Paul and Silas in Thessalonica (Acts 17:1-9). Right after Paul and Silas left Philippi, having experience mob violence there, “they traveled through Amphipolis and Apollonia and came to Thessalonica, where there was a Jewish synagogue” (Acts 17:1). Luke informs us, “As usual, Paul went to the synagogue, and on three Sabbath days reasoned with them from the Scriptures, explaining and showing that the Messiah had to suffer and rise from the dead, saying: ‘This Jesus I am proclaiming to you is the Messiah’” (Acts 17:2-3). Paul’s teaching was having a positive impact, and “some of them were persuaded and joined Paul and Silas, including a great number of God-fearing Greeks, as well as a number of the leading women” (Acts 17:4).
Paul requested the Roman commander allow him to address the crowd, which he was permitted to do (Acts 21:35-40), and Paul gave a defense of his ministry (Acts 22:1-20). The crowd listened to Paul until he mentioned his ministry to the Gentiles (Acts 22:21), and that suddenly set them off. Luke records, “Then they raised their voices, shouting, ‘Wipe this person off the earth—it’s a disgrace for him to live!’” (Acts 22:22). The Roman commander saw things were getting out of control again, and as the mob “were yelling and flinging aside their robes and throwing dust into the air, the commander ordered him to be brought into the barracks, directing that he be examined with the scourge, so he could discover the reason they were shouting against him like this” (Acts 22:23-24).
In this pericope, we observe that following Jesus did not preclude the disciples from experiencing a turbulent storm that they perceived as life-threating (Matt 8:23-24a). God, who controls meteorological conditions (Psa 135:7; Jonah 1:4), used this storm as a means of testing and developing the disciples’ faith. Jesus, who was on the boat with them, was relaxed about the storm and “was asleep” (Matt 8:24b). But the disciples, in a state of panic, woke the Lord and requested He save them, saying, “Save us, Lord; we are perishing!” (Matt 8:25). To their credit, the disciples had enough faith to cry out to the Lord in their perceived crisis. But though the disciples were concerned about the storm on the sea, Jesus was not; and when He was awakened, He addressed the storm that was raging in their souls. Jesus, standing face to face with His disciples on the ship, with strong winds blowing and violent waves crashing all about, said to them, “Why are you afraid, you men of little faith?” (Matt 8:26a). Here was a contrast of perceived problems. The disciples thought the storm was the great issue at the moment, but Jesus thought their fear and little faith was the greater issue. Jesus’ perfect perception of the situation, which kept Him calm, was used to correct the disciples’ misperception, which caused them to fear. The implication of Jesus’ words was that if the disciples had possessed greater faith, they would not have experienced fear and panic. After Jesus addressed the true problem, “He got up and rebuked the winds and the sea, and it became perfectly calm” (Matt 8:26b). Just as Jesus could speak and calm the raging storm on the waters, so He could speak and calm the storm in the disciples’ souls, if they would heed His instruction. Being amazed at Jesus’ power over this great tempest, the disciples asked, “What kind of a man is this, that even the winds and the sea obey Him?” (Matt 8:27). Here, the disciples learn a deep Christological truth that Jesus, as the God-Man, has complete control over the universe He created.
The storm the disciples faced with Jesus on the sea would set a precedent for other problems they would face. Though the disciples failed the test at that moment—because of their little faith—they learned the lesson Jesus had for them as they witnessed His great power. Over time, the disciples would develop their faith and become some of the most courageous men in history. They would learn that faith in God and His Word produces a fortress within the soul that offers stability when life is upsetting. David understood this well and said, “When I am afraid, I will put my trust in You. In God, whose word I praise, in God I have put my trust; I shall not be afraid” (Psa 56:3-4a). And Isaiah said, “Behold, God is my salvation, I will trust and not be afraid; for the LORD GOD is my strength and song, and He has become my salvation” (Isa 12:2).
All that follows in this article is an exposition of Paul’s statement. The Lord (κύριος kurios) is none other than Jesus Christ, the second Person of the Trinity, who added humanity to Himself and became the God-Man (John 1:1, 14). Jesus was conceived in the womb of the virgin Mary, and was “born of a woman, born under the Law (Gal 4:4). Throughout His life Jesus lived perfectly in the Father’s will (Matt 5:17-18). Scripture reveals Jesus lived His entire life “without sin” (Heb 4:15), that He “knew no sin” (2 Cor 5:21a), and “in Him there is no sin” (1 John 3:5). By the end of His life on earth, Jesus said to God the Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Jesus then went to the cross and laid down His life as a substitutionary atoning sacrifice for us (Mark 10:45). Jesus “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). In this way, He was the “the Lamb of God who takes away the sin of the world!” (John 1:29). After His death, Jesus was placed in a grave where He remained for three days, but afterwards was resurrected (Luke 24:1-7), seen by hundreds of people (1 Cor 15:3-8), and afterwards ascended to heaven (Acts 1:9), from where He currently directs His children until the time of His return (1 Th 4:13-18). Those who trust in Christ as Savior become His servants here on earth. We are those who carry out His will, live honorably as He expects, preach the gospel to the lost, and teach fellow Christians to live righteously.
Having conducted ourselves as noble servants of the Lord, operating under His sovereignty, we then trust that He will work in the hearts of those who have heard His Word. We know it is God’s Word that transforms others from the inside out. We know His Word is “alive and powerful” (Heb 4:12) and accomplishes what He intends. The Lord said, “My word which goes forth from My mouth will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it” (Isa 55:11). As Christians, we simply communicate God’s Word accurately and in a loving way, and then let it do its work in the hearts of those who hear it. I believe it was Spurgeon who said, “the same sun that softens wax also hardens clay.” By this he meant that God’s Word, which gives light like the sun, has different effects depending on the material exposed to it. The reality is that some hearts are positive to God (wax) and these grow soft when exposed to the light of His Word, but other hearts are negative to God (clay) and exposure to His Word only make them harder. We control the output of our message, but never the outcome. What the hearers—or readers—do with God’s Word is between them and the Lord.
The gospel is the good news that follows the bad news. The bad news—from our perspective—is that God is holy (Psa 99:9; Isa 6:3) and demands absolute righteousness from us in order for us to spend eternity with Him in heaven. Being perfectly righteous, God can have nothing to do with sin except to condemn it (Hab 1:13; 1 John 1:5). God’s standard of righteousness is absolute moral perfection. This is bad news because we are egregious sinners in serious violation of God’s perfect standard. The Bible reveals we are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), lived a perfectly righteous life (2 Cor 5:21; Heb 4:15; 1 John 3:5), and willingly died in our place—as our substitute—and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10). 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). Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). This is good news.
The Bible reveals “God is the King of all the earth…He reigns over the nations; He sits on His holy throne” (Psa 47:7-8). It is God “who changes the times and the seasons; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17). The Bible reveals “The LORD is King forever and ever” (Psa 10:16a), and the “LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19), and He “works all things after the counsel of His will” (Eph 1:11b). God is supreme over all His creation, for “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and “He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). As sovereign God, He judges His world in righteousness.
Though God judges, He is not One to judge quickly. It is written, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and “the LORD is gracious and merciful; slow to anger and great in lovingkindness” (Psa 145:8). Peter reveals that God “is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). In this way, God is quick to warn and slow to judge. But God is not patient forever, and there are multiple accounts of judgment throughout Scripture. Biblically, we observe where God judged Adam and Eve (Gen 3:16-24), the antediluvian world (Gen 6:1-7, 11-13; 7:21-24), the Tower of Babel (Gen 11:1-9), Sodom and Gomorrah (Gen 19:24-25), the Egyptians (Deut 26:6-8; cf. Gen 15:13-14), Canaanites (Lev 18:25; Deut 9:5)
Satan is at work in America, like he is in all the nations of the world. He is currently promoting a pseudo-spirituality and pseudo-morality which is rooted in his world-system which is antithetical to God and His Word.
From Genesis to Revelation, God governs the lives of people and nations. Human rulers exist because of His plan, for “It is He who changes the times and the seasons; He removes kings and establishes kings; He gives wisdom to wise men and knowledge to men of understanding” (Dan 2:21). And people live and die as God decides, for “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam 2:6; cf. Acts 17:28). God has power over wealth and poverty, for “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam 2:7). And He controls when and where people live in history, for “He 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). In addition to this, Scripture reveals God controls nature (Jon 1:4; Mark 4:39-41), plagues (Ex 11:1; Rev 16:10-11), famines (Gen 41:25-32), the roll of dice (Pro 16:33), blessing and adversity (Job 2:10; Isa 45:7), suffering (Job 1:1-21), divine calling (Jer 1:4-5; Gal 1:15) and the development of Christian character (Rom 5:2-5; 2 Cor 12:7-10; Jam 1:2-4). Lastly, God allows fallen angels and humans to produce sin and evil, but they never act beyond or against His sovereign will (Job 1:1-21; Psa 105:12-15; 1 Ki 22:19-23; 2 Cor 12:7-10). We are free to act, but only within the spheres of opportunity He creates and controls. For example, when Jesus was on trial, Pilate told Him, “I have authority to release You, and I have authority to crucify You” (John 19:10). But Jesus replied, “You would have no authority over Me, unless it had been given you from above” (John 19:11). Pilate had opportunity and authority to crucify Jesus, but only because heaven granted it to him. Ultimately, Pilate’s actions served the Father’s greater purpose of bringing His Son to the cross.
In closing, we should realize our primary battle is spiritual and not physical (Eph 6:12). Our responsibility is to keep ourselves unstained by the world (2 Cor 6:14-18; Jam 1:27), to pray for our enemies (Matt 5:44), and witness for Christ that others might believe the gospel and be saved (John 3:16; Acts 4:12; 1 Cor 15:3-4; Eph 2:8-9). The Bible is our sword by which we destroy spiritual and intellectual strongholds, within ourselves and others (2 Cor 10:3-5). The Christian is to get along with others, showing tolerance (Rom 12:17-18), except when it comes to something that harms our walk with God, and then we must stand firm (Rom 13:13-14; 1 John 2:15-17). At times God will give us the ear of a human ruler (Dan 3:16-18; Acts 4:19-20; 5:28-29; 26:1-29), and we must take that opportunity to speak God’s truth and pray He moves the heart of the hearer. As American citizens we should vote for leaders that promote laws consistent with God’s values. And we should always pray for our leaders (1 Tim 2:1-2), strive to be upstanding citizens (Rom 13:1-7; Tit 3:1; 1 Pet 2:13-14), help the needy in our communities (Acts 20:35; 1 Thess. 5:14), and above all, share the gospel and preach God’s Word (John 3:16; 1 Cor 15:3-4; 2 Tim 4:1-2). Just laws will align with regenerate and humble hearts. But if the majority with the country turn from God and His values, then it’s only a matter of time before corruption leads to destruction. Considering America’s spiritual and moral decline, the abortion of more than 65,000,000 babies, our national debt, lack of authority orientation, the advancement of Socialistic and Communistic ideologies, civil unrest, the normalization of sexual perversion, the undermining of the family, attacks on Christians and churches, and other problems, it seems only a matter of time before God’s judgment falls upon our nation. My prayer is that we may yet turn our nation back to God and begin to operate on the biblical values that made America exceptional. May God help us.
Fear is part of the human experience. It is first mentioned in Genesis chapter three after Adam and Eve sinned and then encountered the presence of the Lord (Gen 3:10). Since the historic fall, there exists healthy and unhealthy forms of fear. Fear of God that leads to righteous living is good. Fear of others that leads to sinful living is bad. When we live righteously, we have no reason to fear God (1 John 4:18) or righteous rulers (Rom 13:1-4). Satan, and those who align with him, will seek to intimidate others into conformity in order to frustrate the plan of God. When facing opposition to doing God’s will, the believer must stand on truth. When fear rises among believers, there are faith-strengthening techniques we can apply to our situation that will fortify our walk with God. These techniques are all learned from Scripture and applied by faith (see video at end of article).
Living by faith is the Christian way. God expects us to trust Him at His word, which is plainly understood, believed, and applied. Studying the Bible and applying it to life are comparable to breathing in and breathing out, as both are necessary for living. Much of our mental and social stability depends on how well we know the Word of God and apply it to life. The Lord states, “My righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38).
The apostle Paul came to the city of Ephesus, and as was his custom, “he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God” (Acts 19:8). Paul’s normal ministry pattern was to preach to Jews first, then to Gentiles (Rom. 1:16; cf. Acts 13:46; 17:2; 18:4, 19). However, there were some Jews with negative volition who rejected Paul’s teaching, who “were becoming hardened and disobedient, speaking evil of the Way before the people” (Acts 19:9a). Paul did not argue with them, nor did he try to force his teaching on them. Rather, “he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus” (Acts 19:9b). It’s very possible Paul was renting a room at the school in order to host his daily Bible classes. Luke tells us, “This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10). Though Paul was teaching, he continued to work with his hands to support himself and his traveling companions (Acts 20:34), and it’s possible the seven churches of Asia were started as a result of Paul’s ministry in Ephesus (Acts 19:10; Rev. 2-3). In addition to Paul’s teaching, we learn “God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out” (Acts 19:11-12). In this way, God was authenticating Paul’s apostolic authority and validating him as a true servant of the Lord. Ephesus was a city known for its occult practices, and there were some unbelievers who thought they could borrow the name of Jesus and use it to advance their own agendas. We learn there were some “Jewish exorcists, who went from place to place, [and] attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, ‘I adjure you by Jesus whom Paul preaches’” (Acts 19:13). These men were identified as “Seven sons of one Sceva, a Jewish chief priest, were doing this” (Acts 19:14). But the results were not what they expected, as “the evil spirit answered and said to them, ‘I recognize Jesus, and I know about Paul, but who are you?’” (Acts 19:15). The question implied they had no authority, “And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded” (Acts 19:16). Though these exorcists tried to use the name of Jesus in the form of a verbal incantation to control evil spirits, it backfired on them and caused personal harm, and the event “became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified” (Acts 19:17). The failure of these Jewish exorcists became widely publicized and began to draw people to hear the Christian message. Furthermore, many of “those who had believed kept coming, confessing and disclosing their practices” (Acts 19:18). Those who “had believed” were Christians who had not completely let go of some of their pagan practices, but now they were willing. Luke records, “And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver” (Acts 19:19). Though it took nearly two years, these Christians were finally willing to let go of their past practices by burning their magic books and turning fully to the Lord. The value of these books totaled a large financial sum, as each piece of silver was probably equal to a day’s wage. “Ephesus was known for its magic, and apparently the Christians had not yet put away all such evil practices. So they brought their books and scrolls of magic and burned them as an open repudiation. Then—after the believers made their relationships with the Lord right—the Word of God grew and prevailed.”
These events marked the high point of Paul’s ministry in Asia. However, some pagan craftsmen who made their living selling statuettes of Artemis felt threatened by the cultural changes that were taking place (Acts 19:23-27). Acting out of rage and economic self-interest, they formed a mob and stormed the city theater, even dragging along Gaius and Aristarchus, two of Paul’s traveling companions, who undoubtedly felt threatened by the uproar (Acts 19:28-29). Paganism has no real answers to Christianity, and when threatened, many will resort to violence to suppress the advance of truth. Though Paul wanted to address the mob, he was prevented by friends who were concerned about his safety (Acts 19:30-31). The riot lasted for several hours with great intensity (Acts 19:32-34), until eventually the crowd tired out, at which time a city official reasoned with them to bring their complaints to the courts, where matters could be handled lawfully and peacefully (Acts 19:35-41). These events likely occurred between 52-55 AD. We know Paul was marked by these events (2 Cor 1:8-9), and by the end of his ministry around 62-64 AD, everyone who once supported him in Ephesus turned away from him (2 Tim 1:15). By 95 AD the church in Ephesus had grown cold and lost its “first love” (Rev 2:4).
Sin impacts all things including family life, nature, economics, society, law, politics, science, education, etc. All sin and evil exist in connection with the willful creatures who manufacture it, and its effects can be short or long-lasting. Even the creation is cursed because of Adam’s sin, as the Lord told him, “Cursed is the ground because of you” (Gen 3:17), to which Paul added, “For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now” (Rom 8:20-22). Sin negatively impacts everyone and everything, and no one was impacted or hurt more by sin than God. On several occasions we read, “The LORD was sorry that He had made man on the earth, and He was grieved in His heart” (Gen 6:6), and though God loved Israel, their ongoing sin “grieved His Holy Spirit” (Isa 63:10). As Christians, we are commanded, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). Sin ultimately cost God His Son, who came into the world and died on a cross in order to atone for it (Mark 10:45; John 3:16; 10:14-18; Rom 8:32; 1 John 4:10), and to set us free from spiritual slavery (Rom 6:6; Gal 5:1; Heb 2:14-15).
One of the major areas sin impacts us is in the mind, which theologians refer to as the noetic effects of sin. This means sin impacts our ability to think rationally, especially about God, who has made Himself known through general revelation (Psa 19:1-2; Rom 1:18-20) and special revelation (1 Cor 14:37; 1 Tim 5:18; 1 Thess 2:13; 2 Tim 3:16-17). The majority of people throughout history think evil thoughts and are consumed with themselves and their own agendas rather than God’s will. Of Noah’s generation it is said, “The LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen 6:5). Later, Solomon declared, “the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives” (Eccl 9:3). And Jeremiah wrote, “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer 17:9). And Jesus Himself spoke of the human condition, saying, “for out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, [and] slanders” (Matt 15:19). One would think that when Jesus came into the world that mankind would rejoice in His light; however, Scripture provides a different picture, telling us, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil” (John 3:19; cf. 1:4-5). When talking to religious Pharisees, Jesus declared, “Why do you not understand what I am saying? It is because you cannot hear My word” (John 8:43). This is true of all unbelievers, for “the natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor 2:14). Even something as simple as the Gospel message is “foolishness to those who are perishing” (1 Cor 1:18), in whose case “the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor 4:3-4). The tendency of fallen people who operate on negative volition is to “suppress the truth in unrighteousness” (Rom 1:18), and to operate by a worldly wisdom that is not “from above, but is earthly, natural, demonic” (Jam 3:15).
At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the desire and capacity to obey God; however, the sin nature is not removed, and so we experience ongoing internal conflict between these opposing natures (Gal 5:17; Rom 7:14-23). As Christians, we are directed to “lay aside the old self…and put on the new self which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22, 24). Since we have been “born again” and given new life (1 Pet 1:3, 23), the sin nature no longer has domineering power over us, and we can choose a life of righteousness (Rom 6:5-13). As we grow spiritually, we will be transformed from the inside out and gradually become more and more righteous as we walk with God. Sinless perfection will not be attained until we leave this world, by death or by Rapture, and are “conformed to the image of His Son” (Rom 8:29), who will “transform the body of our humble state into conformity with the body of His glory” (Phi 3:21). Until then, we are commanded to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14). We do this by choosing to live according to the Spirit’s guiding, and starving the monster that is our sin nature. To “make no provision for the flesh” means we stop exposing ourselves to the things of the world that excite the flesh and lead to sinful behavior. The positive action is to grow spiritually with biblical teaching (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), Christian fellowship (Heb 10:23-25), selfless living (Phil 2:3-4), prayer (1 Thess 5:17), worship (Heb 13:15), and doing good (Gal 6:10; Heb 13:16). It is only by spiritual growth and drawing closer to God that we learn to glorify the Lord and live in righteousness.
All angels, whether good or bad, are organized for service and effectiveness. Michael is called an archangel (Jude 1:9), a chief prince (Dan 10:13), and is assigned the task of guarding Israel (Dan 12:1). Gabriel is a messenger angel who was sent to deliver important messages to God’s people (Dan 8:16; 9:21-22; Luke 1:19; 26-38). Both Michael and Gabriel are recorded in Scripture as battling fallen angels who appear as commanders of regions of the world (Dan 10:12-13, 21). One fallen angel is called “the prince of Persia” and the other “the prince of Greece” (Dan 10:20). These no doubt function as Satan’s emissaries to promote his purposes, and are part of a larger group that Paul called the forces of darkness (Eph 6:12). Demons can possess the bodies of men (Luke 11:24-26), animals (Gen 3:1-5; Mark 5:11-13; 2 Cor 11:3), and sometimes cause physical and mental illness (Matt 9:32-33; Luke 8:27).
At the moment of salvation, God the Father “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13), and “our citizenship is in heaven” (Phil 3:20). This transference is permanent and cannot be undone. Once this happens, we are hated by those who remain in Satan’s kingdom of darkness. For this reason, Jesus said to His disciples, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19; cf. John 16:33; 1 John 3:13). Love and hate in this context should be understood as accept or reject, which can be mild or severe in expression. When praying to the Father, Jesus said, “they are not of the world, even as I am not of the world” (John 17:14b), and went on to say, “I do not ask You to take them out of the world, but to keep them from the evil one” (John 17:15). It is not God’s will that we be immediately removed from this world at the moment of salvation, but left here to serve as His representatives to the lost, that we “may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9). We are not to participate in worldly affairs that exclude God, but are to “walk as children of Light” (Eph 5:8), manifesting the fruit of the Light “in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:9-10), and we are told, “do not participate in the unfruitful deeds of darkness, but instead even expose them” (Eph 5:11).
David was a good king who reigned in Israel from roughly 1010 to 970 B.C.
When David saw Goliath mocking the armies of Israel, he questioned how the Philistine could get away with it, asking, “who is this uncircumcised Philistine, that he should taunt the armies of the living God?” (1 Sam 17:26). David’s comments were passed along to others until they eventually reached the ears of Saul, who sent for him (1 Sam 17:31). When questioned by Saul, David said, “Let no man’s heart fail on account of him; your servant will go and fight with this Philistine” (1 Sam 17:32). These are confident words uttered by a lowly shepherd-boy to the king of Israel. Saul could not believe what he was hearing and said, “You are not able to go against this Philistine to fight with him; for you are but a youth while he has been a warrior from his youth” (1 Sam 17:33). That’s human viewpoint at work. What Saul did not know, what no one could know, was that God had worked in the unseen and lowly places to prepare His servant, David, for this very occasion. But David knew it and answered, “Your servant was tending his father’s sheep. When a lion or a bear came and took a lamb from the flock, I went out after him and attacked him, and rescued it from his mouth; and when he rose up against me, I seized him by his beard and struck him and killed him” (1 Sam 17:34-35). David then made the connection for Saul, saying, “Your servant has killed both the lion and the bear; and this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God” (1 Sam 17:36). What’s interesting is that David, while caring for his father’s sheep, had no idea God was preparing him for something else, something greater. As an obedient son, David was simply doing his humble job faithfully, as his father expected. God often grows and strengthens His people in the out of the way places where no one sees. But it’s those times of private growth that we’re prepared for other battles, and the faith that works in one situation easily applies to the other. For this reason, David could say to Saul, “The LORD who delivered me from the paw of the lion and from the paw of the bear, He will deliver me from the hand of this Philistine” (1 Sam 17:37). And we know the rest of the story, how God used David to defeat Goliath with a sling and a stone, a shepherd’s weapon wielded by a hand of faith (1 Sam 17:38-58). In the end, it’s not human strength that wins the battle, “for the battle is the LORD’S” (1 Sam 17:47).
Saul’s mental decline created instability in his household, and one never knew what to expect from one moment to the next. Rather than rejoicing in David’s success, he sought his destruction and tried to kill him (1 Sam 18:10-11). When that failed, he tried to win him over by giving him his daughter in marriage, thus making David his son-in-law (1 Sam 18:17-27). Sin creates irrationality and fickle behavior, but submission to God is the basis for wisdom and a healthy mind, for “The fear of the LORD is the beginning of knowledge; [but] fools despise wisdom and instruction” (Pro 1:7). It is often true that a person’s greatness is measured by the obstacles he overcomes, and David’s success can be measured, to some degree, by how he responded to Saul. Saul hated and tried to kill David, but David did not hate Saul, nor did he retaliate. Instead, David modeled good sense, coupled with wisdom and diplomacy (1 Sam 18:12-30). During this time of persecution, David developed a deep and lasting friendship with Jonathan, Saul’s son, who kept David informed of Saul’s plans and helped protect David when he was running for his life (see 1 Samuel chapters 19-23).
For nearly seven years David fled from Saul’s murderous pursuit, as he traveled from city to city and sometimes hid in caves in the wilderness. A significant event occurred when God brought Saul and David together in a cave in the wilderness of Engedi. Saul had taken three thousand men in pursuit of David (1 Sam 24:1-2), but Saul unknowingly put himself in a vulnerable spot when he went into a cave to relieve himself (1 Sam 24:3). What Saul did not know was that David and his men were hiding in that cave, and though David had opportunity to kill Saul, and was even encouraged by his men to do so (1 Sam 24:4), he would not, for he recognized that Saul was “the Lord’s anointed” and David would not harm him.
Jeremiah wanted God to render justice, and he wanted it now. But the Lord replied to Jeremiah in an unexpected way, for rather than coddling His prophet, He informed him things would get worse and that he needed to prepare himself. The Lord said, “If you have run with footmen and they have tired you out, then how can you compete with horses? If you fall down in a land of peace, how will you do in the thicket of the Jordan?” (Jer 12:5). Another translation reads, “If you have raced with people and are worn out, how will you compete with horses? If you fall down in an open field, how will you survive in the forest along the Jordan?” (Jer 12:5 CEB). The horses are likely an allusion to the Babylonian riders that would invade the land of Judah in the days ahead, and the thicket of the Jordan was where fierce animals lived (Jer 49:19) and probably referred to Babylonian exile. If Jeremiah could not handle the difficulties of his countrymen, bad as they were, then he would not be able to handle the greater difficulties that were coming; difficulties which included the invading Babylonians who would destroy the city and temple, massacre tens of thousands and take many into captivity. What Jeremiah needed was great faith and courage in order to cope with present and future problems.
The psalmist is not passively sitting around waiting for life to happen. He’s a man of action who will not idly sit by and do nothing. He states, “I have chosen the faithful way; I have placed Your ordinances before me. I cling to Your testimonies; O LORD, do not put me to shame! I shall run the way of Your commandments, for You will enlarge my heart” (Psa 119:30-32). I have chosen, I have placed, I cling, and I shall run depict the human will set in motion. But he is not wandering aimlessly or just staying busy as a means of ignoring some unpleasantness. No. He’s thoughtful, focused, and decisive about his direction. He has chosen the faithful way, Your ordinances, Your testimonies and Your commandments. The faithful way is the path of faithful obedience to the Lord, and His ordinances, testimonies and commandments are the specifics of what he will follow. As the psalmist clings to God’s testimonies, he asks that he not put me to shame. Of course, the Lord will not; and in fact, cannot let this happen, for He has integrity, always keeps His promises, and will not let His reputation be tarnished. With renewed enthusiasm, the psalmist runs in God’s commandments, knowing God will enlarge his heart. The heart is the seat of understanding and volition, and greater knowledge of Scripture results in greater capacity for service.
God tests His people. It’s a fact that is repeated throughout Scripture (Exo 16:4; 20:20; Deu 13:3; Jud 3:1-2; Isa 48:10). He tests us with difficult situations in order to humble us, so that we will not look to ourselves for strength, but to Him. In the end, the test reveals that it is God who provides for us. In Genesis 22, Moses records an event in which “God tested Abraham” concerning his son Isaac (Gen 22:1). The Lord told Abraham, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you” (Gen 22:2). Abraham obeyed and did as the Lord instructed, right up to the moment that Isaac lay bound on the rock, with Abraham’s hand raised, ready to slay him with a knife (Gen 22:3-11). But God interrupted and told him, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me” (Gen 22:12). Abraham then turned and saw a ram caught in a thicket, which he took and offered to God “in the place of his son” (Gen 22:13). Abraham passed the test. He loved and trusted the Lord above all else, even his precious son, Isaac. Abraham learned that God provides for him; therefore, he named the place “The Lord Will Provide” (Hebrew יְהוָה יִרְאֶה Yahweh Yireh or Jehovah Jireh) (Gen 22:14). The writer to the Hebrews mentions this event in the life of Abraham, and states:
There are times when it’s necessary to specifically name a person as hostile in order to warn others to avoid unnecessary harm. This was true of the apostle Paul, who warned his friend, Timothy, about a man named Alexander. The warning came at a time when Paul was in prison (2 Tim. 1:8, 16) and wrote to his friend Timothy, saying, “Make every effort to come to me soon” (2 Tim. 4:9). Paul informed Timothy his support of friends had diminished for various reasons, saying, “Demas, having loved this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia” (2 Tim. 4:10), and “Tychicus I have sent to Ephesus” (2 Tim. 4:12). He informed Timothy, “Only Luke is with me” (2 Tim. 4:11a). Knowing that Timothy would come to visit him, he requested, “Pick up Mark and bring him with you, for he is useful to me for service” (2 Tim. 4:11b), and “When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments” (2 Tim. 4:13).
This is my third and final article on the subject of submission to authority. The 
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This is the first of three articles on the subject of submission to authority. These articles are born out of a previous article I wrote titled 
It is a discipline of the mind and will to trust in God during a conflict. Too often we’re tempted to look around rather than look up; yet, that’s exactly what we’re supposed to do. We are to “look” to the Lord; to think on Him and His promises to us. The psalmist declares, “Look, the LORD takes notice of His loyal followers, those who wait for Him to demonstrate His faithfulness” (Psa 22:18). The phrase “The LORD takes notice” is more literally “The eye of the LORD,” which refers to His look of favor that is cast upon His “loyal followers.” And who are His loyal followers? It is “those who wait for Him to demonstrate His faithfulness.” It is those who by faith take Him at His word, believing He will do what He’s promised.
The 23rd psalm is known and appreciated by many, but it belongs personally only to those who call God their shepherd. It is a song of David’s confidence in God who faithfully provides for him. David pictures God as a shepherd who guides, provides, and protects (vss. 1-4), and as a dinner host who nourishes and refreshes His guest (vs. 5-6). One gets the impression that David wrote this psalm at a time when he was experiencing hardship (perhaps when he was fleeing in the wilderness from Absalom). The psalm reveals a confidence in David’s soul, no doubt the result of his relationship with God and his trust in the LORD’s goodness and loyal-love. Whatever threat David was facing, he could rely on God’s goodness and lovingkindness, and David knew the end of his life would be “in the house of the LORD forever” (vs. 6).
There is a place for laughter and joy and celebration, and there is a place for weeping and mourning. “Laughter can be like medicine that heals the broken heart, but sorrow can be like nourishing food that strengthens the inner person. It takes both for a balanced life, but few people realize this.”
