God: His Attributes (Part 1)

Posted on October 26, 2016 by Bryan Hodge

Some people who claim to believe in God, I am convinced, have in actuality constructed their own god.  They construct a god for themselves, who does things as they thing things should be done.  Steve Lloyd has written, “I would have to say that most of the counseling I have ever been a part of centered around helping a person change the way they think.  It has involved correcting some wrong or false notion about God or it has involved correcting someone’s thinking about the very nature of man.  Consequently, most counseling sessions become Bible studies” (Lloyd, Coping: A Biblical Approach, p. 53).  He provides this extreme example, “Phil Donahue asked his TV guest, who by the way had five wives, ‘If God said polygamy was wrong would you stop practicing polygamy?’  The guest with five wives said, ‘Oh, I’d change gods'” (Lloyd, p. 93).  Most theists would never say such.  However, some do seem to shape their theology by how they wish things to be.

What does the Bible say about God?  This writing will consider the attributes of God.  I mean by this: His nature in relation to man.  It behooves to have an accurate view of God (cf. Psalm 50:21).

1. God is Holy.

God is said to be holy.  God has declared that He is holy (e.g. Leviticus 11:44; 19:2; 20:26; 21:8).  Joshua said that He is holy (Joshua 24:19).  Isaiah saw Seraphim saying, “Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory” (Isaiah 6:3).  Peter has written that He is holy (1 Peter 1:15-16).  John saw the four living creatures saying, “Holy, holy, holy, Lord God almighty who was and is and is to come!” (Revelation 4:8).

What does the word “holy” mean?  Zondervan’s Pictorial Bible Dictionary indicates that both the Hebrew word (qadesh) and the Greek word (Hag-) has to do with being separate (p. 357).

God is holy in the sense that He transcends creation.  One writer suggests, “The emphasis seems to have been on the idea of transcendence, the separateness of God.  It was that quality in God which separated or distinguished him from things finite and created” (Lanier, The Timeless Trinity, p. 94).  May we always respect Him as the creator (Psalm 100:1-3).  Another writer writes, “The holiness of God should cause us to respect Him in our every action and word.  There are some today who treat God as a ‘buddy’ or as an ‘old man’… May we, as Isaiah, constantly see God high and lifted up (Isaiah 6:1)” (Turner, Doctrine of the Godhead, p. 50).

God is holy in the sense that He is separate from sin.  One writer writes, “We have defined holiness in God as that essential element in his nature which causes him to hate, with perfect hatred, everything that is morally evil…” (Lanier, p. 99 cf. 93).  God abhors and hates sin (e.g. Deuteronomy 12:31; 16:22; Psalms 5:5; 11:5; Proverbs 6:16-19; 15:26; Habakkuk 1:13; Malachi 2:16).  Jesus is described as “holy… separate from sinners” (Hebrews 7:26).  “God is light, and in Him is no darkness at all” (1 John 1:5).

God should be regarded as holy in the sense of being treated as separate from the common or profane.  Thayer indicates that the Greek word can mean “reverent, worthy  of veneration.”  “God is greatly to be feared in the assembly of the saints.  And to be held in reverence by all those around Him” (Psalm 89:7); “Holy and awesome is His name” (Psalm 111:9).

2.  God is Jealous

This point is repetitively made in Scripture (e.g. Exodus 20:5; 34:14; Numbers 25:11; Deuteronomy 4:24; 5:9; 6:15; 29:20; 32:16; 32:21; Joshua 24:19; 1 Kings 14:22-23; Psalms 78:58; 79:5; Ezekiel 8:3; 8:5; 16:38; 16:42; 23:25; 36:5; 36:6; 38:19; 39:25; Joel 2:18; Nahum 1:2; Zechariah 1:14; 8:2; 1 Corinthians 10:22).  The language is usually connected with idolatry.

The word seems to mean to be hot or boil (cf. Thayer).  It is associated at times with anger (Deuteronomy 6:15; 29:20; 32:16; 32:21; Psalms 78:58;79:5; Ezekiel 16:42; Zephaniah 3:8).

He expects faithfulness.  Unfaithfulness is compared to adultery and harlotry in the scriptures (e.g. Ezekiel 16:25, 32; James 4:4).

3.  God is Truthful.

He is the “God of truth” (Psalm 31:5).  What He says is reality.  He does not lie to us (Titus 1:1-2; Hebrews 6:18).  He means what He says.  “If we are faithless, He remains faithful, He cannot deny Himself” (2 Timothy 2:13).  If God says something, it can be trusted.  If He says that some thing is necessary for salvation, then it is.  If He says that the unrighteous will not inherit the Kingdom of God, then they will not.

We need to trust Him.  “Trust in the LORD with all your heart, And lean not on your own understanding” (Proverbs 3:5).  Remember that it was Eve’s believing a lie which lead her into sin, and ultimately cost her and her husband Eden (Genesis 3 cf. 1 Timothy 2:14; 2 Corinthians 11:3).  Roy Lanier Sr. comments, “When John said God is light and in him is no darkness, he meant that in God is truth, nothing but truth; no evil, no error at all (1 John 1:5)” (Lanier, p. 61).

4.  God is Just or Righteous.

Consider the following passages: “The LORD is a God of justice” (Isaiah 30:18).  “He is a Rock, His work is perfect; For all His ways are perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He” (Deuteronomy 32:4).  Jesus “committed Himself to Him who judges righteously” (1 Peter 2:23).  Paul wrote of “the righteous Judge” (2 Timothy 4:8).

His justice comes from His holiness.  One writer suggests, “Justice and righteousness, in God’s dealings with men, are simply manifestations of the holiness of God” (Lanier, p. 105).  Another writes, “Justice and righteousness are simply holiness exercised toward creatures” (Lanier, p. 105).  Still another says that God’s justice is due to “the universal rectitude of the divine nature… in inflexible regard to what is right, and in opposition to wrong” (Lanier, p. 106).

This means that the wicked will be punished.  He will not be like some earthly judges, wicked judges, who do not render just verdicts (cf. Exodus 23:3; Leviticus 19:15; Deuteronomy 16:18-19; 1 Samuel 8:1-3; Psalm 82:2-5; Proverbs 17:23; Isaiah 5:23; 10:1-2; Amos 5:12; Acts 24:26-27 cf. Matthew 7:12).  Paul told the Thessalonians, “It is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest…” (2 Thessalonians 1:6-7).

This also means that He is without partiality (Acts 10:34-35; Romans 2:6-11; 1 Peter 1:17).  There will be no “good ol’ boy” cronyism.  There will be no nepotism.  There will be no unjust double-standards of judgment.

This sounds good to the ear until one realizes that “all have sinned” (Romans 3:23).  Fortunately, we have more attributes to mention in the next lesson.

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God: His Essence

Posted on October 20, 2016 by Bryan Hodge

God wants us to know Him.  He has revealed Himself through nature (Psalm 19:1; Acts 14:17; Romans 1:20).  He has revealed Himself through Jesus (John 1:18; 14:9; 1 Timothy 3:16 KJV/NKJV). He has revealed Himself through inspiration (John 16:13-15; 2 Timothy 3:16).

We should want to know Him.  Jesus said, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).  Paul said that God created man, “So that they should seek the Lord, in hope that they might grope for Him and find Him, though He is not far from each one of us” (Acts 17:28).

This writing will consider the essence of God.  I mean by this: the nature of His being. 

1. God is eternal.

He is the uncaused one.  He had no beginning, and He will have no end.  He is “eternal God” (Deuteronomy 33:27; Also consider – Deuteronomy 32:40; Psalm 90:2; Psalm 102:24).  He is not infinitely existing in one direction (geometry illustration – think a ray).  He is infinitely existing in two directions (geometry illustration – think a line).

2.  God is Spirit.

This is stated in John 4:24.  The word “spirit” (pneuma) is used of things like – (a) wind (possibly, John 3:8); (b) breath (2 Thessalonians 3:8); (c) attitude or disposition (Matthew 5:3); (d) an existence without flesh and blood (Luke 24:39).  It refers to that which is immaterial, or invisible to human eyes.

We currently see God, only through the eyes of faith (Hebrews 11:1, 6).  The human eye cannot currently see God in His essence (Exodus 33:20; John 1:18;; 5:37; 6:46; 1 Timothy 6:16; 1 John 4:12).  However, one day the faithful will “see Him as He is” (1 John 3:2).

3.  God is omnific.

He is the source of all creation.  He “made the heavens and the earth, the sea, and all that is in them” (Exodus 20:11).  He created man (Genesis 1:26; Psalm 100:3).  He created even the angels (Nehemiah 9:6; Psalm 148:2-5).  It is the Creator, and not creation, who should be worshipped and served (cf. Romans 1:25).

4.  God is omnipotent.

He is all-powerful.  He is the source of all physical energy and power in the universe.  He can do all things which are: (a) things that power can do (note: there are some things which power cannot logically do, e.g., create a four-sided triangle); and, (b) consistent with His nature and His will.  Job concluded, “I know that You can do everything, and that no purpose of Yours can be withheld from You” (Job 42:2).  Jeremiah agreed saying, “There is nothing to hard for You” (Jeremiah 32:17).

5. God is omnipresent.

He is aware of all things.  He is not limited by time or space.  It is impossible to flee from His presence (Psalm 139:7-10; Jeremiah 23:23-24; Hebrews 4:13).  “The eyes of the LORD are in every place.  Keeping watch on the evil and the good” (Proverbs 15:3).

There is coming a day of judgment.  He knows every secret thing (Ecclesiastes 12:14; Romans 2:16; 1 Timothy 5:24-25).  He knows every idle word (Matthew 12:36).

Some question His omnipresence.  (a) They are troubled by passages such as Genesis 3:8; 4:16; and, Jonah 1:3.  John w. Haley explains, “The ‘presence of the Lord,’ from which Adam hid himself, and Cain and Jonah fled was the visible and special manifestation of God to them at the time; or else it denotes the place where the manifestation was made” (Haley, Alleged Discrepancies, p. 58).  (b) They are also troubled by Genesis 11:5, 7 and 18:20-21. James Burton Coffman explains “of course, God’s omniscience enables him to know all things instantly; but this language accommodates itself to the behavior and customs of men” (Coffman, Genesis, p. 243).

6.  God is omniscient.

He is perfect in knowledge.  He needs no counsel or instruction (Isaiah 40:13-14).  He knows all things.  A sparrow does not fall to the ground without His knowledge (Matthew 10:29).  He knows the number of hairs on our heads (Matthew 10:30).  He knows our thoughts (Psalm 139:2; Ezekiel 11:5).  He even knows the future (Isaiah 46:9-11).

Some question His full knowledge of the future (a) They turned to passages like Genesis 22:12.  Roy Lanier Sr. answers objectors saying, “This was accommodative language, such as a teacher of science uses when he says to his class, we will put two gases together in a certain proportion so we will know whether water is composed of hydrogen and oxygen.  He speaks as if he did not know, though he has performed that very experiment a hundred times” (Lanier, The Timeless Trinity, p. 146).  (b) They turn to Jeremiah 19:5.  Robert Taylor Jr. explains the passage, saying, “Relative to such God never commanded it; He never spoke of it; it never entered His mind, i.e. to authorize such heinous acts” (Taylor, Studies in Jeremiah, Vol. 1, p. 149).

7. God is immutable.

He is not like man who changes and perhaps matures over time.  He is the same yesterday, today, and forever (Hebrews 13:8).  He declares, “I am the LORD, I do not change” (Malachi 3:6; See also – Numbers 23:19; 2 Timothy 2:11-13).

Some question this.  (a) They struggle with passages like Genesis 6:6.  However, John W. Haley explains, “If man changes, the very immutability of God’s character requires that His feelings should change toward God” (Haley, Alleged Discrepancies, p. 66).  (b) They struggle with Exodus 32:14. James Burton Coffman explains, “God never repents of anything in the usual meaning of the word; but when the actions of man justify a change in God’s purpose, he does not hesitate to change it; and that phenomenon is called ‘repentance’ of God in the scriptures. Concerning God’s purpose of overthrowing Nineveh, ‘When God saw that they turned from their evil way, he repented of the evil which he said he would do unto them, and did it not’ (Jonah 3:10). In the repentance on God’s part mentioned here, it was not any change in Israel, but the pleading intercession of Moses that precipitated it” (Coffman, Exodus, p.444).

8.  God is self-sufficient.

God does not depend on man (Psalm 50:12; Acts 17:24-25).  Yes, He does receive joy and pleasure when man does right (Luke 15:7, 10, 11-32; Philippians 4:18, etc.);  however, He does not depend upon us for His existence.

It is man who is dependent on God (Acts 17:24-28).  Man would not exist with Him.  Man could not sustain Himself without Him.  How thankful we should be!

“There is a God, He is alive, in Him we live, and we survive; From dust our God created man, He is our God, the great I AM” (song: Our God, He Is Alive by A.W. Dicus).

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Matthew 12:1-8 – Situation Ethics?

Posted on October 15, 2016 by Bryan Hodge

“At that time Jesus went through the grain fields on the Sabbath.  And His disciples were hungry, and began to pluck the heads of grain and to eat.  And when the Pharisees saw it, they said to Him, ‘Look, Your disciples are doing what is not lawful to do on the Sabbath!'” (Matthew 12:1-2).

Some misuse this context.  They start with the mistaken assumption that the Pharisees were technically  correct.  However, Jesus went on to defend His disciples.  Therefore, they conclude that in some situations one is justified in setting aside God’s law.

Let us point out that Jesus earlier experienced intense hunger, yet He refused to set aside God’s word in order to satisfy His hunger (cf. Matthew 4:1-4).  Who can believe that He approved of His disciples setting aside God’s law in order to satisfy their hunger?

The disciples had not violated the law by plucking grain.  This was not a violation of the Sabbath (cf. Exodus 12:16).  One writer summed up the situation saying, “If they had pulled out a sickle and begun harvesting the corn they would have been violating the Sabbath law. However, they were picking strictly for the purpose of eating immediately – in complete harmony with Mosaic law… Exodus 12:16” (Dave Miller, Piloting the Strait, p. 411).  Moreover, this was not theft, as some have thought (cf. Deuteronomy 23:24-25; Leviticus 19:9-10).

It was a violation of the Pharisees’ rules and perverted interpretation of the law.  It is true that most work was to cease on the Sabbath (Exodus. 20:8-11 cf. Exodus 34:21; 35:2-3; Numbers 15:32-36; Nehemiah 13:15-22; Jeremiah 17:21-22).  However, the Pharisees developed  a long list of things that could not be done on the Sabbath.  Here are some examples: one was not to look in a mirror on the Sabbath, because this might tempt one to pluck out a gray hair, and this would be reaping; one could not wear jewelry on the Sabbath, because this would be carrying a burden; one could not blow out lights on the Sabbath; one could eat an egg which was laid on the Sabbath, if the hen was killed for breaking the Sabbath (angelfire.com/nt/theology/lk06-01).

Point One

“Have you not read what David did when he was hungry… how he entered the house of God and ate the showbread which was not lawful for him to eat…” (Matthew 12:3-4).

The Jews highly esteemed David.  They did not condemn him for what He did in 1 Samuel 21:1-6 (cf. Exodus 29:33; Leviticus 24:5-9).  Where was the outrage?  Why the inconsistency?  Was this really about the law?  Or, was this about their hatred of Jesus?

Point Two

“Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?” (Matthew 12:5).

Not all work stopped on the Sabbath.  Burnt offerings were made (Numbers 28:9-10).  The showbread was prepared (1 Chronicles 9:32 cf. Leviticus 24:5-9).  Circumcisions were performed (John 7:22-23).  These facts establish that God never intended for everything to cease on the Sabbath.

Point Three

“…in this place is one greater than the temple” (Matthew 12:6).

They had no idea who stood before them.  “If He could instruct priests to carry on temple service on the Sabbath, He surely knew whether His disciples were authorized to eat on the Sabbath (in harmony with the law)” (Miller, p. 411).

Point Four

“But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless” (Matthew 12:7).

Twice Jesus referred the Pharisees to Hosea 6:6 (cf. Matthew 9:13; 12:7).  God emphasized mercy over sacrifice.  Ritualistic sacrifice, without love for one’s fellow-man, did not impress God (cf. Proverbs 15:8; 21:3; 21:27; Isaiah 59:1-2; Malachi 2:11-14).  The Pharisees had a heart problem.  They typically had little compassion and love for others.

Consider this: While they allowed one to care for his animal on the Sabbath (cf. Luke 13:15; 14:5-6), they objected to the disciples plucking grain to eat on the Sabbath.  They cared more for their animals than they did for their fellow-man.

Let us make application to the church assembly.  Think of the man who missed because he was taking someone to the emergency room.  Think of the mother who stayed home to take care of an ill child.  Mercy has precedence over sacrifice. This is not setting aside God’s law. This is God’s law.

Point Five

“The Sabbath was made for man, and not man for the Sabbath” (Mark 2:27).

The point is not recorded in Matthew; however, we will include it in our study, one of the purposes of the Sabbath was to provide a day of rest (Deuteronomy 5:14).  It was not designed to be difficult on man.  “Since it was intended for his good, therefore, the law respecting it must not be interpreted so as to oppose his real welfare” (C.E.. Dorris, A Commentary on the Gospel According to Mark, p. 68).

Point Six

“For the Son of Man is Lord even of the Sabbath” (Matthew 12:8).

Jesus has provided the proper understanding of the intent of the Sabbath law.  He was Lord of the Sabbath (cf. Hebrews 3:1-3).

May we each remember – that while there may be many different interpretations of a Bible passage or subject – there is only one which should ultimately concern us, His.  May we each be about the business of discerning His will.

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Jesus: King of His Kingdom

Posted on October 6, 2016 by Bryan Hodge

This is a Presidential election year.  America is a representative republic, or representative democracy.  There is a system in place for selecting the President, Congressional Representatives, and Senators.

What if Jesus was on the ballot?  Would you select Him as King of your life?  Is He truly King of your life? 

Choice

There is a sense in which we choose.  (1) If I recognize Jesus as King of my life, then I recognize His authority over me.  Jesus asked, “Why do you call Me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46).  Moreover, He taught, “The Kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ for indeed, the Kingdom of God is within you” (Luke 17:20-21).  The Kingdom of God is also the Kingdom of Christ (Ephesians 5:5).  H. Leo Boles comments (on Luke 17:20-21), “This Kingdom is not of such a nature that they could, with the fleshly senses, locate it here or there.  This Kingdom is within you.’” (Boles, A Commentary on the Gospel of Luke, p. 334).  Burt Groves comments, “No marching army would conquer Rome, and no earthly monarch would sit on a throne… In the Kingdom of God’s dear Son men voluntarily submit to His rule” (Groves, The Gospel According to Luke Commentary, p. 182).  Is Jesus King of your personal life?  “King of my life, I crown Thee now, Thine shall the glory be; Lest I forget Thy thorn-crowned brow, Lead me to Calvary.  Lest I forget Gethsemane; Lest I forget Thine agony; Lest I forget Thy love for me, Lead me to Calvary” (Song: Lead Me to Calvary by Jennie Evelyn Hussey). 

(2) If we recognize Him as King over the church, then we do things by His authority (Colossians 3:17).  “Christ is the head of the church” (Ephesians 5:23).  Wendell Winkler has written, “The church is not a ‘democracy,’ where the rule of the majority reigns… The Lord’s church is not an ‘oligarchy,’ the rule of the minority… the Lord’s church is not a ‘plutocracy,’ a rule of the rich… The Lord’s church is not an ‘aristocracy,’ a rule of the privileged class… The Lord’s church is not a ‘monarchy,’ a rule of one (unless that one is Christ B.H.)… The Lord’s church is a theocracy, the rule of God” (Winkler, The Church Everybody is Asking About, p. 18). 

No Choice

There is a sense in which we do not choose.  Jesus is in reality King, whether we currently recognize such or not.  He has all authority (Matthew 28:18).  He has authority over all flesh (John 17:2).  One day, all will appear before the judgment seat of Christ (2 Corinthians 5:10).  He is ultimately the only Potentate (1 Timothy 6:15).

Jesus reign is not, and will not be, from earth.  Jesus is a fleshly descendant of Jeconiah (Matthew 1:11).  No descendant of (Je)coniah would prosper, after him, ruling in Judah (Jeremiah 22:28-30). 

One like the Son of Man was to receive His kingdom following His coming with clouds to the Ancient of Days (Daniel 7:13-14).  Jesus  was made like us (Hebrews 2:17; Philippians 2:7). He is referred to as “the Son of Man” (Matthew 16:13; Acts 7:56, etc.).  Jesus returned to heaven in clouds (Acts 1:9).  He returned to the Father (cf. John 16:28).  Jesus now reigns (1 Corinthians 15:24-25).  The Kingdom now exists (Colossians 1:13; Revelation 1:9).

The Kingdom is His reign in the hearts and minds of men.  It was to be present with power in the lifetime of some first century people (Mark 9:1).  Power would come through the Holy Spirit (Acts 1:8).  The Holy Spirit came (Acts 2:1-ff).  The Kingdom now exists (Colossians 1:13; Revelation 1:9).  The Kingdom is entered by baptism (John 3:5).  The church is entered by baptism (1 Corinthians 12:13 cf. Ephesians 1:22-23).  The Kingdom is the church.

Jesus is overall.  He is head over the church (Ephesians 1:22-23).  He is also over the entire world (Matthew 13:36-43). 

The Kingdom, at times, also, refers to that heavenly reign (Acts 14:23; Ephesians 5:5; 2 Timothy 4:18).  I want to be a part of that heavenly Kingdom.  In order for me to be a part of that heavenly Kingdom, I must let Jesus reign now in my life (Hebrews 5:9). 

“All hail the pow’r of Jesus name!  Let angels prostrate fall!  Bring forth the royal diadem, And crown Him Lord of all/ Let ev’ry kindred, ev’ry tribe, on this terrestrial ball, To Him all majesty ascribe, and crown Him Lord of all” (Song: All Hail the Power of Jesus’ Name by Edward Perronet, et al.)

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Two Generations, Two Numberings, Two Recons

Posted on October 4, 2016 by Bryan Hodge

There are two major numberings of the children of Israel, which occur during their time in the wilderness.  The first occurs in Numbers chapter one.  The time is the first day of the second month in the second year (Numbers 1:1, 18).  The count totals 603,550 males, twenty years old and above, who are able to go to war.  The second occurs in Number chapter twenty-six.  The time is about thirty-nine years later (Numbers 1:1 cf. 33:38; Deuteronomy 1:3).  The count totals 601,730 males, twenty years old and above, who are able to go to war.

Lesson one: There is a lesson to be learned in individual responsibility and accountability.  The numberings are actually registrations for military service.  Moses later, asks two tribes, “Shall your brethren go to war while you sit here?” (Numbers 32:6).

All need to be available for the work.  Is it not the case that in far too many churches many are not available to do the work?

Lesson two: There is a lesson to be learned in faith.  Gleason Archer Jr. has written that the two censuses reveal “they were not kept out of Canaan by their insufficient numbers.  It was not the size of their army that mattered, but only the size of their faith.  Although no more numerous than their fathers, the younger generation was able to conquer the Canaanites because they were willing to trust God all the way and to obey His marching orders (in a way that their fathers failed to do at Kadesh-barnea)” (Archer, A Survey of Old Testament Introduction, p. 252). They have 1,820 fewer men in the second numbering. However, this generation enters into the land.

There are two reconnaissance operations before the conquest of Canaan.  The first occurs in Numbers chapter thirteen (and is recounted in Deuteronomy chapter one).  The second occurs in Joshua chapter two, nearly forty years later (cf. Numbers 14:34).

Who is responsible for the first reconnaissance operation?  Numbers says, “And the LORD spoke to Moses, saying ‘send men to spy out the land of Canaan…'” (Numbers 13:1-2). It also says that Moses sent them (Numbers 32:8). Deuteronomy says that the people came to Moses saying, “Let us send men before us, and let them search out the land for us, and bring back word to us of the way which we should go up, and of the cities into which we shall come”  (Deuteronomy 1:22).  It goes on to say that the plan pleased Moses (Deuteronomy 1:23).  John Haley provides a reasonable explanation, “The people suggested the matter to Moses, who laid it before the Lord, and received from him an injunction to comply with the people’s request” (Haley, Alleged Discrepancies of the Bible, p. 350).  The spirit of unbelief had already been manifested (cf. Exodus 14:10-11; 15:23-24; 16:2-3; 17:3; Numbers 11:5-6), and may be present in this.

Regardless of the motives of the reconnaissance operation, ten of the twelve spies report that the children of Israel could not take the land.  The result is that the people initially refuse to enter (Numbers 14:1-10; Deuteronomy 1:22-23).  Moreover, They cannot enter. When they try, they meet defeat.  They could see the land, and even taste its fruits, but they could not possess it. God is no longer with this generation in this effort. (Numbers 14:26-45).

The second reconnaissance operation does not come out of the people’s wishes, but from Joshua (Joshua 2).  There is no hint of unbelief.  Joshua is a man of faith.  He was one of the two faithful spies of the first reconnaissance (Number 14:6-10).  This is truly military reconnaissance.  The men do not report to all the congregation, but to Joshua (Joshua 2:23).

The children of Israel go on to cross the Jordan (Joshua 3), and take Jericho (Joshua 6).  They had faith (Hebrews 11:30), while the earlier generation did not (Hebrews 3:19; 4:6; 4:11).  “Israel served the LORD all the days of Joshua, and all the days of the elders who out-lived Joshua” (Joshua 24:31; Judges 2:7).

Lesson: Faith is needed.  Gleason Archer Jr. has written, “The spiritual lesson throughout the book (cf. Numbers B.H.) is that God’s people can move forward only so far as they trust His promises and lean upon His strength.  The tragedy of Kadesh-barnea was the unavoidable  consequences of unbelief; only true believers can enter into God’s rest.  Without faith they can only die uselessly in the wilderness (cf. Hebrews 3:7-19)” (Archer, A Survey of Old Testament Introduction, p. 252).

“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience” (Hebrews 4:11)

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Taking Time With Others

Posted on October 1, 2016 by Bryan Hodge

1.  John 4:27 – “And at this point His disciples came, and they marveled that He talked with a woman…“

This was not how the disciples would have interacted with this woman.  Jewish men did not typically speak with women in public.  “The Rabbis had ruled, ‘Let no one talk with a woman on the street, no not his own wife'” (Guy N. Woods, A Commentary on the Gospel According to John, p. 84).  Furthermore, this woman is a Samaritan. She understood, “Jews have no dealing with Samaritans” (John 4:9).   Yet Jesus had time to speak with this woman of Samaria.

2.  Luke 18:15-16 – “Then they also brought infants to Him that He might touch them [put hands on them and pray (Matthew 19:13)]: but when the disciples saw it, they rebuked them.  But Jesus called them to Him and said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.'”

Jesus and His disciples were headed to Jerusalem (Luke 17:11; 18:31; 19:11; 19:28).  They were going to establish a kingdom (cf. Luke 19:11).  The disciples reasoned that they had no time for children; they had more important things to do.  However, Jesus had time.  Children were important to Him.

3.  Luke 18:35-43 – “Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging… And he cried out saying, ‘Jesus, Son of David, have mercy on me!’ So Jesus stood still and commanded him to be brought to Him.  And when he had come near He asked him, saying, ‘What do you want Me to do for you?’  He said ‘Lord, that I may receive my sight.’  Then Jesus said to him, ‘Receive your sight; your faith has made you well’…” 

They were going to Jerusalem (Luke 18:31).  They were going to establish a kingdom (cf. Luke 19:11).  There was important work to be done.  Therefore, the disciples reasoned that there was no time for this blind beggar.  But, Jesus had time.

Have you ever noticed that Jesus had time for those, for whom no one else seemed to have time?  He accomplished more in 3 1 /2 years than anyone.  Yet, He had time for people.

We need to care about people.  Jesus wanted us to find time for others, especially for the weak and down-trodden (Luke 14:12-14).  Consider the lyrics of the Eagles song, Take it to the Limit: “You can spend all your time making money.  You can spend all your love making time.” How are we, as individuals, spending our time?  Do we care about people?  Do we care about even the weak and down-trodden? Do we, as a congregation, have time for those who do not live in nice houses, drive nice cars, and wear nice clean clothes? Do we have time for people who are hurting? Do we have compassion? We must, if we are to be like Him.

“Each do I’ll do a golden deed, By helping those who are in need; My life on earth is but a span, and so I’ll do the best I can.  Life’s evening sun is sinking low, A few more days and I must go, to meet the deeds that I have done, Where there will be no setting sun” (Song: A Beautiful Life by William M. Golden).

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A Quiver Full of Arrows

Posted on September 28, 2016 by Bryan Hodge

“Behold, children are a heritage (gift NASB) from the LORD, the fruit of the womb is a reward” (Psalm 127:3).

The reason that humans can reproduce is because God gave them this ability.  He could have made them without this ability. However, He chose to bless man with the gift of reproduction.

Children are to be valued.  They are a gift (heritage) and a benefit (reward) from the LORD.

He blesses us with children. However, they ultimately belong to Him (Ezekiel 18:4).  We are stewards of this beautiful gift. This point should not be missed.

“Like arrows in the hand of a warrior, so are the children of one’s youth.  Happy is the man who has quiver full of them; they shall not be ashamed, but shall speak with their enemies in the gate” (Psalm 127:4-5).

The idea is that children can be a great protection one in his old age.  Adam Clark comments, “Each child will, in the process of time, be a defense and a support to the family, as arrows in the quiver of a skillful and strong archer; the more he has, the more… redoubted he shall be” (Clark’s Commentary, Vol. 3, p. 644).  Matthew Henry comments, “The family that has a large stock of children is like a quiver full of arrows, of different sizes we may suppose, but all of us one time or another; children of different capacities and inclinations may be several ways, serviceable to the family” (Matthew Henry Commentary, Vol. 3, p. 602).

Children are to be of help to their parents (1 Timothy 5:4, 8, 16; Matthew 15:3-6).  Zondervan’s Pictorial Dictionary says of the city gate, “The gate was the place where people met to hear an important announcement (2 Chronicles 32:6; Jeremiah 7:2; 17:19-27) or the reading of the law (Nehemiah 8:1, 3).  Or where the elders transacted legal business (Deuteronomy 16:18; 21:18-20; Joshua 20:4; Ruth 4:1, 2, 11)” (p. 300).  The point is that children can protect their aged parents from being taken advantage of in business and legal transactions.

However, children like arrows must be properly aimed to be of use.  It is up to the parent to: “Train up a child in the way he should go” (Proverbs 22:6).  This should be done from childhood, so that they may be of use later in life.

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No Rejoicing

Posted on September 22, 2016 by Bryan Hodge

“It is good for Christians to rejoice.  We have much in which to rejoice.  Paul wrote, “Rejoice in the Lord always.  Again, I will say, rejoice!” (Philippians 4:4).

However, there are some things in which we should not rejoice.  We should not rejoice in things which are contrary to God’s will.  Our affections need to be brought into line with God’s word.  Thomas Warren has remarked, “The true view… involves the recognition that there is a place for the senses (the physical side of man), there is a place for feelings (the emotions, the volitional side of man), and there is a place for the rational side of man (the use of reason)… But all of these things must be used in connection with the supernatural revelation from God to man (the Bible)” (Warren, Logic and The Bible, p.39).  Let us notice some things in which we should not rejoice…

1.  We should not rejoice when our enemies fall. 

The proverb reads, “Do not rejoice when your enemy falls, and do not let your heart be glad when he stumbles” (Proverbs 24:17).  Rejoicing over the destruction of one’s personal enemy is not righteous behavior (Job 31:29).  We are to show kindness to our personal enemies (Proverbs 25:21 cf. Romans 12:19-21; Leviticus 19:7-8, cf. Matthew 5:44; Romans 12:14).

However, there are times when rejoicing is appropriate. (a) It is appropriate to rejoice when justice is done (Proverbs 11:10).  Hence, the rejoicing of Proverbs 24:17 is, it seems, rejoicing for events outside of justice.  (b) It is appropriate to rejoice in the justice of God (Exodus 15; Deuteronomy 32:43). (c) It may be appropriate to rejoice in the battlefield victory over national enemies (Psalm 58:10 cf. 68:22-23).  Tom Wacaster comments, “There is nothing in the verse that might suggest a personal vendetta on the part of the Psalmist.  God’s saints have, through the centuries, sought Divine judgment upon the wicked.  The fact that the ‘righteous shall rejoice when he seeth the vengeance’ is no indication the derived pleasure from punishment (or suffering B.H.) inflicted upon evil doers” (Wacaster, The Songs And Devotions of David, Vol. 3, p. 123).  This is about justice and not sadism.

Proverbs 24:17 is teaching that we should not be filled with hatred, so filled that –  we enjoy hearing about the misfortunes of a personal enemy.  For example: I should not be rejoicing to hear that my personal enemy is dying of cancer.

2.  We should not primarily rejoice in our deeds and accomplishments in the Lord.

Luke recorded, “Then the seventy returned with joy, saying ‘Lord, even the demons are subject to us in Your name.’  And He said to them, ‘I saw Satan fall like lightning from heaven.  Behold, I give you authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.  Nevertheless, do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven” (Luke 10:17-20).

Their deeds had value.  Jesus said, “I saw Satan fall like lightning from heaven” (Luke 10:17).  J.W. McGarvey comments, “In their successes Jesus saw Satan falling from lofty heights with the swiftness of lightning” (McGarvey, The Fourfold Gospel, p. 473).  Burt Groves comments, “As they commanded Satan’s unclean spirits Jesus saw Satan in defeat… surely as the gospel is preached today and sinners converts to Christ, Satan continues to suffer loss” (Groves, The Gospel According to Luke Commentary, p. 114).

However, there was something greater; and it’s in this that they were to rejoice.  J.W. McGarvey comments, “Your joy in visible and temporal success, and in the subjection to you of the powers of evil, is not to be compared to the joy that you have the prospect of heaven” (McGarvey, 474).  Burt Groves comments, “Personally they were to be blessed for more in heaven than in serving Jesus in that miraculous work on earth” (Groves, p. 114).

Another thought: It is possible that this is an implicit warning.  It is possible to do many great things, on this earth, for the Lord, and still be lost (see Matthew 7:21-23; 1 Corinthians 9:27; 13:1-3). Think about Judas. Maintaining a proper relationship with God is even more important, then the accomplishments in which we may be tempted to boast.

3.  We should not rejoice in iniquity. 

Love “does not rejoice in iniquity, but rejoices in truth” (1 Corinthians 13:6).  Moreover, those without Biblical love will, spiritually speaking, profit nothing (1 Corinthians 13:1-3).

Some people enjoy sin.  The are entertained by it.  They enjoy engaging in it, and hearing about it (Psalm 50:18; Proverbs 2:14; Romans 1:32; Ephesians 5:3-4).  Alas, sometimes Christians behave no differently, or with little difference, than the world in their morals.

However, God’s people are to be different. Jesus said, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16).  Peter said, “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against your soul, having your conduct honorable among the Gentiles, that when they speak against you as evil doers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:11-12). May we dare to be different in bold colors and not in pale pastels.

4.  We should rejoice in our own work, and not in another’s.

Paul wrote, “But let one examine his own work, and then he will have rejoicing in himself alone, and not in another.  For each one shall bear his own load” (Galatians 6:4-5).

The context concerns envious comparisons (Galatians 5:26 cf. 6:1-5).  J.W. McGarvey comments, “But let each prove his own work instead of criticizing and judging the work of others, and then shall he have glory in himself alone, and not because he seems superior to his neighbor by comparison of his work with that of his neighbor.  And it behooves us to be concerned about our own work, and to thus test it, for each one of us shall bear his own load of duty and accountability, for which alone he shall be called to answer in the judgment (McGarvey, – Thessalonians, Corinthians, Galatians and Romans, p. 285).  One does not become a saint by another’s sin, or shortcoming; neither, does one live the Christian life through another.  We each will be held responsible for self.

5.  We should not rejoice if we should mourn.

James wrote, “Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you.  Cleanse your hands, you sinners; and purify your hearts, you double-minded.  Lament and mourn and weep!  let your laughter be turned to mourning and your joy to gloom.  Humble yourselves in the sight of the Lord, and He will lift you up” (James 4:8-10).

Notice how these people are described.  They are sinners.  They are sinners in behavior (hands = physical behavior).  They are sinners in their thoughts (double-minded = not fully devoted to God). They are not humble.

A change was needed.  Guy N. Woods comments, “Those whose hands are stained with sin, and whose lives are polluted by the corruption of the world, are in no position to laugh and experience joy.  Instead, they ought to mourn over their waywardness, and fall at the feet of Jesus for mercy” (Woods, A Commentary on the Epistle of James, p. 233). “Godly sorrow produces repentance leading to salvation” (2 Corinthians 7:10).  “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4).

How is your life before God?  Are you humbly serving Him?

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Rejoicing

Posted on September 18, 2016 by Bryan Hodge

Emotions have a place in the lives of the godly.  Let’s consider some things which should bring us joy.

1.  David worshipped with joy.

He wrote, “I will praise You, O LORD with my whole heart; I will tell of all Your marvelous works.  I will be glad and rejoice in You; I will sing praise to Your name, O Most High” (Psalm 9:1-2).  The word “rejoice” appears in some form 66 times in the book of Psalms.  The word “joy” appears in some form 34 times in the book of Psalms.  Consider Psalm 95:1-2 – “Oh come, let us sing to the LORD!  Let us shout joyfully to the Rock of our salvation.  Let us come before His presence with thanksgiving.  Let us shout joyfully to Him psalms.”

Worship is to be in both spirit and in truth (John 4:24).  Worship is not to be “in truth” only (John 4:24 cf. John 17:17).  It is to be “in spirit” (John 4:24 cf. Joshua 24:14).  Worship should involve the “whole heart” (Psalm 9:1; 111:1; 138:1).

Is this the manner in which we worship?  Guy N. Woods asked: “How can we expect to enjoy heaven if we find sixty minutes of religious activity boring and uninteresting, and we are glad when the service is over so that we may resume our earthly and secular pursuits?” (Woods, Shall We Know One Another In Heaven?, p. 47).

Let us be able to sincerely sing  – “Joyful, joyful, we adore Thee, God of glory, Lord of love; Hearts unfold like flow’rs before Thee, opening to the sun above. Melt the clouds of sin and sadness; Drive the darkness of doubt away; Giver of immortal gladness, fill us with the light of day!/ All Thy works with joy surround Thee, earth and heav’n reflect Thy rays, stars and angels sing around Thee center of unbroken praise. Field and forest, vale and mountain, flow’ry meadow, flashing sea, singing bird and flowing fountain call us to rejoice in Thee/ Thou art giving and forgiving, ever blessing, ever blest, wellspring of the joy of living, ocean depths of happy rest! Thou our Father, Christ our brother, all who live in love are Thine; Teach us how to love each other, lift us to the joy divine/ Mortals, join the happy chorus, which the morning stars began; Father love is reigning o’re us, Brother love binds man to man. Ever singing, march we onward, victors in the midst of strife, joyful music lead us Sunward in the triumph song of life” (song: Joyful, Joyful, We Adore Thee by Henry van Dyke).

2.  Jesus taught that the righteous could rejoice, in spite of persecution, because they have a great reward in heaven.

He said, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.  Rejoice and be exceedingly glad, for great is your reward in heaven” (Matthew 5:11-12).

Never lose sight of the prize.  Paul wrote, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).  Again, he wrote “For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory… For the things which are seen are temporary, but the things which are not seen are eternal” (2 Corinthians 4:17-18).

3.  Jesus spoke in two parables of those who have joy over finding the truth.

He said, “Again, the Kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field” (Matthew 13:44).  “Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who when he had found one pearl of great price, went and sold all that he had and bought it” (Matthew 13:45-46).

People come to the truth, and discover the Kingdom in different ways.  (1) Some happen upon it.  Nathanael discovered the Lord unexpectedly (John 1:45-51).  The Samaritan woman found far more than she expected when she went for water (John 4:6-26).  The Philippian jailer learned the message of the Gospel on the night in which he was about to take his own life (Acts 16:26-34).  (2) Others are actively and diligently seeking for it.  Nicodemus came to Jesus by night (John 3:1-21).  He no doubt wanted to know more.  He was seeking.  The Ethiopian eunuch was pondering scripture wanting to understand, and humble enough to ask for help (Acts 8:26-40).

However, regardless of how they come to discover the truth of the Kingdom, those with the proper values rejoice in finding it.  The Ethiopian eunuch “went on his way rejoicing” (Acts 8:39).  The Philippian jailer “rejoiced, having believed in God with all his household” (Acts 16:34).

Do we so value the truth of the kingdom?  Do we rejoice in it, or does it bore us?

4.  Jesus endured because of the joy set before him.

The writer of Hebrews wrote of Jesus: “Who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:2).

What was the joy set before Him?  (1) It must include the idea of returning to glory.  He prayed, “And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5).  Moreover, the seems to fit the context.  Albert Barnes comments, “He endured the cross and is now exalted to the right hand of God” (Barnes Notes, Vol. 13, p. 289).  (2) It must have also given Him joy to know what His death on the cross would accomplish.  He told His disciples, “For this is My blood of the new covenant which is shed for many for the remission of sins” (Matthew 26:28).  “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13).  (3) It must have given Him joy to fulfill the will of the Father.  “I delight to do Your will, O My God” (Psalm 40:8).

Jesus not only taught that one could rejoice in the midst of persecution (Matthew 5:11-12), He, Himself,  did such.  We should follow His example.

5.  Paul had joy in church unity.

He pleaded with the brethren at Philippi, “fulfill my joy by being like-minded, having the same love, being of one accord, of one mind” (Philippians 2:2).  He desired unity.

Others have as well.  Jesus prayed for the unity of the disciples (John 17:20-21).  David remarked, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1).

Do we value unity?  Does such bring us joy?  Do we strive to maintain unity?

6.  Paul had joy when brethren support his work.

He wrote, “I rejoiced in the Lord greatly that now your care for me has flourished again… Not that I seek the gift, but I seek that fruit that abounds to your account (Philippians 4:10, 17).

Wayne Jackson comments, “The apostle is not interested in his own financial security (only – B.H.); rather he is anxious for the growth of their spiritual bank account which results from their generosity to him” (Jackson, The Book of Philippians, p. 89).  The good one does to others, and for the cause of Christ, does not go unnoticed by God (Proverbs 19:17; Matthew 10:42; 25:31-46; Luke 14:13-14).

What is our attitude toward giving?  Do we give cheerfully? (2 Corinthians 9:7).  Do we rejoice when others are caring and committed enough to give liberally? (2 Corinthians 9:12-13).  Have we truly given ourselves to the Lord? (2 Corinthians 8:1-5).

7.  It would bring Paul joy for brethren to be united with Jesus at His coming.

He said to the brethren at Thessalonica, “For what is our hope, or joy, or crown of rejoicing?  Is it not even you in the presence of our Lord Jesus Christ at His coming?  For you are our glory and joy” (1 Thessalonians 2:19-20).  Similar thought is also expressed to the brethren at Corinth (2 Corinthians 1:14b).

The idea seems to be that Paul would be crowned with joy to see these brethren, in the end, in a proper state before the Lord.  David Lipscomb comments, “To witness that spiritual transformation which he had inaugurated carried on to completion gave the future a greatness and worth which made Paul’s heart leap for joy” (Lipscomb, A Commentary on 1 & 2 Thessalonians, 1 & 2 Timothy, Titus and Philemon, p. 36).  J.W. McGarvey comments, “The passage is a beautiful but effective rebuke to the idle fears of some Christians that they will not recognize their friends in the hereafter.  If Paul could not recognize the Thessalonians, how could he present them as his crown, or glory in them? (McGarvey, Thessalonians, Corinthians, Galatians and Romans, pp. 11-12).

Are we trying to take others to heaven? Will we have this joy of seeing those, whom we have converted to Christ, in heaven?

8.  James indicated, that with a proper attitude, it is possible to have joy in the trials of life.

He wrote, “My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience” (James 1:2-3).

The trials of life provide opportunity to prove our faith, and to grow spiritually.  Rubel Shelly comments, “Don’t whine, cry and give way to despair, when you have a difficult situation to face or a hard problem to solve. Celebrate!  Sing!  Rejoice!  What?  Celebrate because you have a loving and powerful Lord who will bring you through your problems and turn them into stepping-stones toward your spiritual maturity!  Sing because you are not alone!  Rejoice in the knowledge that you don’t have to let things get the best of you?” (Shelly, What Christian Living is All About: Studies in James, p. 10).

How do we react to the trials of life?  Do we remain optimistic?  Do we believe that “all things work together for good to those who love God, to those who are called according to His purpose”? (Romans 8:28).

9.  John rejoiced when brethren were found walking in the truth.

He wrote twice of such.  He said to the elect lady: “I rejoiced greatly that I have found some of  your children walking in truth, as we received commandment from the Father” (2 John 4).  He said to the beloved Gaius: “I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth.  I have no greater joy than to hear that my children walk in truth” (3 John 3-4).

Do we rejoice when we find, or hear about, brethren doing good and living faithfully?  Does such excite us?  Do we throw bouquets to such behavior?  Do we commend such to others?

In a world full of evil and error, it should be refreshing to find others faithfully doing good, and walking according to the truth.  May we look for such.  When we find such, let us commend such.  Doing this may accomplish a few positive things:  (1) We may develop a more positive outlook by focusing on the good.  This may help prevent us from having a sour disposition.  (2) We may  encourage those doing good to continue doing good, and even motivate them to do even greater works.  Who does not want to feel appreciated?  (3) We may  encourage others to do good. When good behavior is recognized and commended, it may have an affect on others, causing them to also want to do good.

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No Weeping

Posted on September 15, 2016 by Bryan Hodge

While there are occasions when godly men and women wept in the Bible, there are also some occasions when they did not.  Let’s notice…

 1.   Aaron and his sons Eleazar and Ithamar, were not to mourn the deaths of Nadab and Abihu, sons of Aaron.

Moses ordered them, “Do not uncover your heads nor tear your clothes, lest you die and wrath come upon all the people.  But let your brethren, the whole house of Israel, bewail the burning which the LORD has kindled.  You shall not go out from the door of the tabernacle of meeting, lest you die, for the anointing oil of the people is upon you” (Leviticus 10:6-7).  [Note: The uncovering of the head (cf. Job 1:20; Leviticus 13:45; 21:10-11; Jeremiah 7:29; Micah 1:16) and the tearing of the clothes (cf. Genesis 37:29; 37:34; 44:13; Job 1:20; Leviticus 13:45; 21:10-11; 2 Samuel 1:11-12; Esther 4:1; Acts 14:14) were expressions of grief and sorrow.]  We are informed “And they did according to the word of Moses” (Leviticus 10:7).

Why were they not to mourn, while others were allowed to mourn?  David Brown  comments, “Even in great sorrow over the loss of one’s loved ones God must be sanctified.  The death of Nadab and Abihu was the result of their own sin.  No lamentations therefore, on the part of Aaron or his sons was allowed.  God expected them in their particular office to demonstrate their close submission to the fiery mandate from heaven against unauthorized conduct.  Here is a situation where the house of Israel could ‘bewail the burning which the Lord hath kindled,’ but the priests due to their responsibilities of their station regardless of the family ties, were not allowed to participate.  In fact, they were not allowed to absent themselves from their priestly responsibilities.  Service to God comes before every thing”  (Editor David Brown, The Book of Leviticus and Numbers, p. 90).  Adam Clark comments, “Their mourning might be considered as accusing the Divine justice of undue severity.”

This is a highly unusual situation, but there are a couple of points to consider.  First, God demands loyalty to Him over even family.  Second, one should be careful not to leave the impression that God’s justice is being questioned.  This is especially important for those in public roles of religious service and authority.

2.  Phinehas did more than weep.

Balaam taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols and to commit sexual immorality (Revelation 2:14).  Josephus indicates “Balaam… did tell Balak and the Midianites of a plan by which they could destroy the Hebrews.  He advised that the Midianite girls should take the young Israelites fall in love with them and then make the Hebrew youths abandon the LORD for Midianite gods” (Josephus, Antiquities 4).

The plan was working.  Israelites became sexually immoral with the women of Moab and the committed idolatry with them (Numbers 25:1-2).  God sent a plague among the Israelites which killed 24,000 (Numbers 25:3, 9).  Balaam found a way to bring a curse upon Israel.

Something needed to be done.  The LORD said that the offenders were to be put to death (Numbers 25:4-5).  The children of Israel met and wept at the tabernacle (Numbers 25:6).  While they met, one of the Israelites (Zimri, v. 14) openly presented a Midianite woman (Cozbi, v. 15) to the congregation and took her into the  tent.  Phinehas (the grandson of Aaron though Eleazar), “rose from among the congregation and took a javelin in his hand; and he went after the men of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body.  So the plague was stopped among the children of Israel.  And those who died in the plague were twenty-four thousand” (Numbers 25:6-9).  God commends the man to Moses (Numbers 25:10-13 cf. Psalm 106:29-31). [ Thought: I wonder if God’s punishment of his uncles, Nadab and Abihu, left an impression on this man ? (cf. Leviticus 10:1-2)]

There is an application for us.  Some times weeping and prayer are not enough; action is needed.

3.  David did not continue to weep for his child.

David’s servants asked him, “What is this that you have done?  You fasted and wept for the child while he was alive, but when the child died, you arose and ate food” (2 Samuel 12:21).  David answered them, “While the child was alive, I fasted and wept; for I said, ‘Who can tell whether the LORD will be gracious to me, that the child may live?’  But now he is dead: Why should I fast?  Can I bring him back again?  I shall go to him, but he shall not return to me” (2 Samuel 12:22-23).

Later, David would weep over Absalom (2 Samuel 18:33-19:2).  No doubt, David had many regrets with how he raised his family, and dealt with Absalom (cf. 2 Samuel 12:9-10; 13:1-14:33).  However, my point is that David did not have an issue, at least not a lasting issue, over mourning the dead.

However, David had already fasted and wept for this infant.  There was nothing more that he could do, and he knew this.  It was time to move on.

There is a time for us to move on as well.  While there is nothing wrong with mourning our lost, we need to live in the present.  Let us work the works of Him while it is day (John 9:4).  Let us press on to the mark (Philippians 3:14).

4.  Jeremiah spoke of a time when there would be no ordinary mourning for the dead.

He said concerning the future of Judah and Jerusalem, “For thus says the LORD concerning the sons and daughters who are born in this place, and concerning their mothers who bore them and their fathers who begot them in this land: They shall die gruesome deaths; they shall not be lamented nor shall they be buried, but they shall be refuse on the face of the earth… For thus says the LORD: ‘Do not enter the house of mourning, nor go to lament or bemoan them; for I have taken away My peace from this people… Both the small and great shall die in this land.  They shall not be buried; neither shall men lament for them, cut themselves, nor make themselves bald for them.  Nor shall men break bread in mourning for them, to comfort them for the dead; nor shall men give them the cup of consolation for their father or their mother.  Also you shall not go into the house of feasting to sit with them, to eat and drink” (Jeremiah 16:3-8).  [Note: Cutting the flesh is a practice borrowed from the pagan world of Leviticus 19:28; Deuteronomy 14:1].

The basic message seems to be that bad days were ahead. When Jerusalem fell [586 B.C.] there would be no time for burials and public mourning.  It would be a terrible time.  Wayne Jackson has written, “The horrors of the destruction would be so intense that the normal expressions of grief would be ignored… The usual customs of consoling the bereaved would be neglected” (Jackson, Jeremiah and Lamentations, p. 40). Things would be so bad that God told Jeremiah not to marry and have children (Jeremiah  6:1-2 cf. 1 Corinthians 7:26 cf. Luke 23:29).

Bad things happen when nations turn their backs on God.  “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:34).

5.  Ezekiel was not allowed to weep for his wife.

The LORD told Ezekiel that “the desire of (his) eyes” would be taken away (Ezekiel 24:16).  That is: Ezekiel’s wife would die.

Moreover, the LORD instructed Ezekiel: “You shall neither mourn nor weep, nor shall your tears run down.  Sigh in silence, make no mourning for the dead; bind you turban on your head, and your sandals on your feet; do not cover your lips, and do not eat man’s bread of sorrow” (Ezekiel 24:16-17).  He was to publicly show no sign of mourning.  He was to dress as normal and continue his work (Ezekiel 24:17 cf. Micah 3:7).  He was not to partake in the customary meal for the bereaved (Ezekiel 24:17 cf. Jeremiah 16:7-8).

His wife did die, and Ezekiel did as he was instructed (Ezekiel 24:18).  This strange behavior did not go unnoticed.  It caused the people to ask, “Will you not tell us what these things signify to us? (Ezekiel 24:19).  They inferred that this had to be another one of symbolic acts of Ezekiel (see Ezekiel 4:1-5:17; 12:1-28; 21:19-20).

Ezekiel explained that their desired city, Jerusalem, would fall (it would in a year or less cf. Ezekiel 24:1 cf. 1:2); and they (those captive in Babylon cf. Ezekiel 1:2) were not to publicly mourn over the fall of Jerusalem, though there would be inner regrets for sin (which caused this) and expressions of mourning to one another (Ezekiel 24:20-24).  What is the meaning?  Jamieson, Fausset and Brown comments, “They could not in their exile manifest publicly their lamentation, but they would privately ‘mourn one to another.’  Their iniquities would then be their chief sorrow (‘pining away’) as feeling that these were the cause of their sufferings (cf. Leviticus 26:39; Lamentations 3:39)” (Jamieson, Fausset and Brown, Commentary on the Whole Bible, p. 705).  Jim McGuiggan comments, “It seems to me… that what he is calling for them to do is to accept the judgment as the will of God” (McGuiggan, The Book of Ezekiel, p. 262).  This was God’s punishment and they would not be able to publicly express their mourning in captivity.

A couple of thoughts: (1) Do not place your trust in nations, but in God and His word.  Some trusted in the temple and in Jerusalem (cf. Jeremiah 7:4, 8-11).  (2) Sin has terrible consequences. We should learn to mourn over sin before we are forced to mourn because of sin (Matthew 5:4; James 4:8-10).

 

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