Peace Series: A False Sense of Peace

Posted on May 31, 2016 by Bryan Hodge

“They have also healed the hurt of My people slightly, saying, ‘Peace, peace!’ when there is no peace” (Jeremiah 6:14; 8:11).

God, through the prophet Jeremiah and others, had warned Judah that if they did not amend their ways, then captivity would come (e.g. Jeremiah 7:1-15; 2 Chronicles 36:15-16).  They did not listen.  Seventy years of captivity was promised (Jeremiah 25:11-12; 29:10).

False prophets provided a false sense of security.  They preached “Peace, peace!” even when the coming destruction was at the door.  Moreover, even after some had been taken into captivity, a false prophet named Hananiah told the people that God said, ‘I have broken the yoke of the King of Babylon.  Within two full years I will bring back to this place all the vessels of the LORD’S house, that Nebuchadnezzar King of Babylon took away from this place and carried to Babylon.  And I will bring back to this place Jeconiah the Son of Jehoiakim, King of Judah, with all the captives of Judah who went to Babylon,’ says the LORD, ‘for I will break the yoke of the King of Babylon'” (Jeremiah 28:2-4).  It was a lie.  The worst had not yet come to Judah.  Seven years later, Jerusalem would be destroyed and all but the very poor would be removed from the land (Jeremiah 28:1 cf. 39:1-10).

Why did the people listen to these false promises of peace?  It seems likely that they listened because they were hearing what they wanted to hear.  Many in Isaiah’s day said, “Do not prophesy to us right things; speak to us smooth things, prophesy deceits” (Isaiah 30:10).  Paul told Timothy that there would be those who “will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers” (2 Timothy 4:3).

Let us make sure that we truly have peace with God.  We do not want to be like these who believed, “Peace, peace!”  – when there was no peace.

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Five Faithful Sayings

Posted on May 24, 2016 by Bryan Hodge

Paul verbally highlighted five points for emphasis sake in the books of  1 & 2 Timothy and Titus.  These are five things which should be remembered.

 1.  “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15)

Jesus came into the world.  His birth was not His beginning.  His “goings forth are from of old, from everlasting” (Micah 5:2).  “Let this mind be in you which was also in Christ Jesus who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men” (Philippians 2:5-7).

Jesus came into the world to save sinners.  Jesus said, “for the Son of Man has come to seek and to save the lost” (Luke 19:10); “For God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (John 3:18).

Paul is an example of this.  Paul refers to himself as the chief of sinners.  If Jesus could save Paul, then Jesus can save us!

2.  “This is a faithful saying: if a man desires the position of a bishop, he desires a good work” (1 Timothy 3:1).

There should be respect for the position of a bishop, and other positions in the church (deacons, preachers, teachers).  It is so easy to criticize those who serve in public roles.  However, our children and others need to know that we respect these positions and the organization by which God structured the church.  Paul wrote, “And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and esteem them very highly in love for their work’s sake.  Be at peace among yourselves” (1 Thessalonians 5:13).

There should be respected and appreciation for those who faithfully serve in the church.  Paul instructed, “Let the elders who rule well be counted worthy of double honor, especially those who labor in word and doctrine” (1 Timothy 5:17).  Too many who serve are under-appreciated.

Service should be encouraged.  Those who truly want to do the work should be encouraged, provided that they can meet the qualifications necessary for appointment.  Those currently unqualified to serve as an elder or deacon should be encouraged to develop (if possible) the characteristics needed.  Youth should have the idea planted in their mind that they might one day be able to serve as an elder, deacon, preacher, Bible class teacher, or song leader, or in some other way.  Too few today desire such responsibility or work.

3A.  “Exercise yourself toward godliness.  For bodily exercise profits a little, but godliness is profitable for all things, having the promise of the life that now is and that which is to come.  This is a faithful saying and worthy of all acceptance” (1 Timothy 4:7b-9).

Most think that the words “this is a faithful saying…” goes with the preceding words.  They are words which stand out as memorable.

Two types of “exercise” (KJV, NKJV) “discipline” (NASB), or “training” (ESV) are under consideration – bodily exercise and godliness or spiritual exercise.  Physical exercise has a little profit.  It may slightly, very slightly, increase longevity.  It may significantly increase mobility and strength in old age.  Still physical life is brief.  “It is even a vapor that appears for a little time and then vanishes away” (James 4:14).  Spiritual exercise has benefits both in this life and in the life to come (Mark 10:29-30; 1 Timothy 4:8).

This is teaching the priority of spiritual matters.  The things of this material world will not last.  Jesus taught, “Do not lay up for yourselves treasures on earth… but treasures in heaven” (Matthew 6:19-20).  Paul said, “the things which are seen are temporary, but the things which are not seen are eternal” (2 Corinthians 4:18).  Peter said, “Do not let your adornment be merely outward… rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of the Lord” (1 Peter 3:4).

3B.  “This is a faithful saying and worthy of all acceptance.  For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe” (1 Timothy 4:9-10).

The consistent pattern, unless this is an exception, seems to be that the words “this is a faithful saying…” go with the words which follow (1 Timothy 1:15; 3:1; 2 Timothy 2:11-13; Titus 3:8).  It seems likely that such is the case here.

People may wonder why Paul and others did what they did, and endured what the endured.  The answer is that they trusted in God.  Paul stated, “For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day” (2 Timothy 1:12).

God is described in this passage as “the living God.”  He is so described twelve times in the New Testament (Acts 14:15; Romans 9:26; 2 Corinthians 3:3; 6:16; 1 Thessalonians 1:9; 1 Timothy 3:15; 4:10; 6:17; Hebrews 3:12; 10:31; 12:22; Revelation 7:2).  These words distinguish Him from false gods and idols (Acts 14:11-15; 2 Corinthians 6:16; 1 Thessalonians 1:9).

God is described as the Savior.  He is the Savior of all (in potential).  He is the Savior of those who believe (in reality).  He “desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4).

4.  “This is a faithful saying: For if we die with Him, we shall also live with Him.  If we endure, we shall also reign with Him.  If we deny Him, He will also deny us.  If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:11-13).

These words are to encourage perseverance despite persecution and difficulties in life.  Let’s notice…

a.  If we die with Him, we also shall live with Him.

Does “die” refer to the death of the old man?  (Romans 6:1-3; 8:13; Colossians 3:5).  Does it refer to the death of self-rule? (Galatians 2:20).  Does it refer to being willing to literally die for the cause of Christ? (Matthew 16:24-25; Revelation 2:10; 12:11).  All of these concepts are closely related.  The Christian should die to sin, to self, and even be willing to die physically for the cause of Christ.  However, the context seems to refer to literal death (cf. 2 Timothy 2:8-10).  The crown of life awaits those who are faithful until death (Revelation 2:10).  The victorious ones do not “love their lives to the death” (Revelation 12:11).

b.  If we endure, we shall also reign with Him.

The need for endurance is emphasized in this book (2 Timothy 2:3; 2:10; 2:12; 3:11; 4:5).  The faithful will reign with Him (Revelation 3:21 cf. 22:1-5).  Wayne Jackson comments, “It is analogous to the ‘salvation’ (v. 10 B.H.), the ‘eternal glory’ (v. 10 B.H.) and, ‘we shall live with Him’ (v. 11 B.H.) of the preceding statements.  It is a regal state one cannot now fully appreciate, but which is clearly promised as a heavenly entitlement…  There is a sense in which we are royalty already (cf. 1 Peter 2:9), but the future state in heaven will eclipse our current earthly status” (Jackson, Before I Die, p. 235).

c.  If we deny Him, He will also deny us.

This is taught elsewhere.  Jesus taught this (Matthew 10:32-33).  John indicated that the victorious ones are willing to suffer for their testimony (Revelation 12:11 cf. 1:9; 1:13).

d.  If we are faithless, He remains faithful; He cannot deny Himself.

He is faithful whether we are or not.  He means what He says.  He does not lie (Titus 1:2; Hebrews 6:8).  We can trust His promises.  We can believe His warnings.

5.  “This is a faithful saying, and these things I want you to affirm constantly, that those who believe in God should be careful to maintain good works.  These things are good and profitable to men” (Titus 3:8).

These things are to be affirmed constantly.  Titus has been told in this book what to emphasize in his teaching and preaching.

The goal is to instruct and motivate the people to maintain good works.  “Good work(s) is emphasized in the books of 1 & 2 Timothy and Titus (1 Timothy 2:10; 3:1; 5:10; 5:24-25; 6:17-18; 2 Timothy 2:22; 3:16-17; Titus 1:16; 2:7-8; 2:11-14; 3:1; 3:8; 3:14).

These things are good and profitable to men.  It is profitable to teach this (Titus 3:8 cf. 2 Timothy 3:16-17; Acts 20:20 KJV).  These things are profitable for others to see practiced (Titus 3:8 cf. 2:7a; Matthew 5:16; 1 Peter 2:12).

These are faithful, trust-worthy sayings worthy of all acceptance!

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The Man of Sin, The Son of Perdition

Posted on May 19, 2016 by Bryan Hodge

“Let no one deceive you by any means, for the Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition” (2 Thessalonians 2:3).

The day under consideration is the return of Jesus Christ (2 Thessalonians 2:1-2 cf. 1 Thessalonians 5:1-2; 2 Peter 3:10).  Jesus’ return was not imminent, regardless of what some might have thought and said.

Paul had told them that an apostasy would occur (cf. 2 Thessalonians 2:5; see also Acts 20:28-29; 1 Timothy 4:1-5; 2 Timothy 4:1-4).  Such had not yet occurred.  Therefore, Jesus’ return could not be imminent.

Connected with this apostasy is the man of sin, the son of perdition.  “The man of sin” seems to be an idiom of the sinfulness of this man [Jesus is called “a man of sorrows” (Isaiah 53:3).  A wise man is called “a man of knowledge” (Proverbs 24:5)].  “The son of perdition” may refer to his end [Judas is so called (John 17:12).  Also consider what awaits the ungodly (2 Peter 3:7)], or his nature (cf. Matthew 23:15).

They should not be disturbed by these reports.  No one knows when he will return (1 Thessalonians  5:1; Matthew 24:36).  Jesus warned us that it may be a long time (Matthew 24:28; 25:5; 25:14, 19).

“Who opposes and exalts himself above all that is called God or that is worshipped, so that he sits as God in the temple of God, showing himself that he is God” (2 Thessalonians 2:4).

The man of sin exalts himself above all that is called God or that is worshipped.  He is exalted above various false gods, and opposes them (e.g.emperors and emperor worship).

He sits in the temple of God.  The temple of God is the church (1 Corinthians 3:16; 6:19; Ephesians 2:19-22; 1 Timothy 3:15; 1 Peter 2:5).  This is not referring to someone or something outside of Christendom (This does not refer to Muhammad or some atheistic leader).

He presents himself as God.  Perhaps, he usurps God’s authority.  Perhaps, he receives honor which belongs only to God.

“Do you not remember that when I was still with you I told you these things?” (2 Thessalonians  2:5).

Paul had already told them of this falling away.  Therefore they should have known that Jesus return was not imminent.

“And now you know what is restraining, that he may be revealed in his own time.  For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.  And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming (2 Thessalonians 2:6-8).

Paul had provided them with certain information that we are not provided.  They knew the identity of the restrainer (cf. 2 Thessalonians 2:6-ff).

There are two common views concerning the identity of the restrainer.  Most look back at the history and understand the restrainer to be the Roman Empire.  James Burton Coffman comments, “This… would explain why Paul spoke so guardedly of its ‘being taken out of the way’… the Roman government was the principle authority of the age in which Paul wrote; and, as long as there was a strong central government in Rome, the spiritual empire of the papists was unable to fully develop.” (Coffman, Commentary on 1 & 2 Thessalonians, 1 & 2 Timothy, Titus & Philemon, pp. 94-95).  Some believe that the restrainer is Paul (cf. Acts 20:29-30).  David Lipscomb comments, “Taking the Roman Catholic hierarchy as the development of the man of sin, as I am sure it is, it will be seen that this mystery of lawlessness developed into the ‘man of sin’ only after several hundred years’ growth.  But the principle was at work in the days of Paul and developed into activity soon after he was taken out of the way and grew into the great Romish hierarchy” (Lipscomb, A Commentary on The New Testament Epistles 1 & 2 Thessalonians, 1& 2 Timothy, Titus and Philemon, p. 99).  The text uses both neuter and masculine words for the restrainer. I believe that this best fits the Roman empire and its emperor.

I do believe that the papal system is in view which grew out of the eldership.  I can think of nothing which better fits. (However, the point of this article is not about the identity of the man of sin. It is about why so many would be deceived.)

This system, which was then at work (cf. 2 John 9-10), would become fully revealed, and would continue until the Lord’s return.  Longevity of a system or doctrine does not guarantee that the system or doctrine is pleasing to God.  Gamaliel was wrong in this (cf. Acts 5:33-38).

“The coming of the lawless one is according to the working of Satan, with all powers, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved.  And for this reason God will send them strong delusion, that the should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” (2 Thessalonians 2:9-12).

  The man of sin is deceitful, like Satan. Leon Crouch comments, “The word ‘lying’ evidently describes all three of the nouns: powers, signs, and wonders” (Crouch, Commentary on 1+2 Thessalonians, p.126).  David Hubbard comments, “In the Greek, ‘lying’ seems to apply to all three” ( David Hubbard  quote by Coffman, p. 96).

However, the real reason many would be deceived is due to the heart.  They “did not receive the love of the truth” (2 Thessalonians 2:10; cf. John 23:12; Psalm 19:10-11; Proverbs 2:1-5; Matthew 4:4; 5:6).  They “had pleasure in unrighteousness” (2 Thessalonians 2:12; cf. Isaiah 30:10, 66:3-4; John 3:19; 2 Timothy 4:3-4).

It is not essential that we know with 100% certainty the identity of the man of sin; but, it is essential that we have the right kind of heart.  We need to honestly ask ourselves – “Do we really want the truth?  Or, do we simply want to hear what we want to hear?”  Many want religion, but they want it on their terms. Thus, they are easily deceived, when what they hear is what they want to hear.

Does God really send lies to us?  No (James 1:13).  However, there is a Biblical idiom that represent God as actively doing something, when He actually only allows it (e.g. Jeremiah 6:13-14 cf. 4:10; Job 1:12 cf. 1:21).  God will let us hear what we want to hear.  The key to discerning doctrine is a will to do His will (John 7:17).

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The AntiChrist

Posted on May 13, 2016 by Bryan Hodge

No shortage of speculation exist, and has existed, concerning the identity of the antichrist.  Some have pointed to government leaders, such as Peter the Great, Napoleon, Hitler, Reagan, Gorbachev, and Obama.  Others have pointed to religious leaders, such as the Pope, Muhammad, and Martin Luther.

What does the Bible actually say?  The word “antichrist” only appears in four Bible verses (1 John 2:18; 2:22; 4:3; 2 John 7).  Let us notice:

 1. “Little children, it is the last hour; and as you have heard the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour” (1 John 2:18).

The context warns about two things.  First, it warns about worldly lusts (1 John 2:15-17).  Second, it warns about false religion (1 John 2:18-23).

The words “the last hour” (NKJV) or “the last time” (KJV), eschate hora, is left undefined.  Some believe that it refers to the last hour of the Jewish state (cf. Matthew 24:11-12; 24:23-27).  Others believe that it refers to the last dispensation, the Christian dispensation.  Still others believe that it refers to the period of time during the Christian dispensation, between the appearance of antichrist(s) and Christ’s second coming.

The prefix “anti” is attached to the word “Christ.”  The word “anti” can mean “over against, opposite to, before… instead of, in place of… As a prefix… opposite, over against, …hostile opposition, official substitution, instead of” (Thayer).  Therefore, “antichrist” is either speaking of someone or something in opposition to Christ, or someone or something instead of Christ, in place of Christ.  Roy Lanier Jr., comments “‘Anti’… can be used for two meanings: either it can mean something ‘opposed to,’ or it can mean something ‘instead of.’  It cannot mean both in the same single usage or passage.  It must mean only one or the other” (Lanier, Epistles of John: Notes on 1, 2, 3 John, p.56). I believe that additional passages will show that this is referring to those who opposed the idea of God coming in flesh.

They had heard that the Antichrist would come.  It should be pointed out that the definite article “the” (ho) does not appear in some manuscripts.  However, it does appear in other places (cf. 1 John 2:22; 2 John 7).  Does the definite article prove that one antichrist is in view?  No (cf. 1 John 2:22; 2 John 7).  If one ultimate antichrist is in view, this is not clear.  Furthermore, the use of the upper case “the Antichrist” (in the NKJV) is misleading for it is not so rendered in the original language.

John indicates that even then “many antichrists” existed.  Wayne Jackson comments, “The Bible does not suggest that a mysterious antichrist was some sinister personage who would appear many centuries removed from that day.  There were many antichrists in the first century” (Jackson, A New Testament Commentary, p. 559).

“They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be manifest, that none of them were of us” (1 John 2:19).

They went out from us.  These people and this error originated from within the church.  Error can spring from within the church (cf. Acts 20:28-30; Titus 1:10-11; 2 Peter 2:15, 18-20).

They were not of us.  View one: They were not true converts.  [Some use this passage to support their “perseverance of the saints” (aka “once saved, always saved) doctrine.  It claimed that if they were truly converted they would have continued faithfully.  However, such a view conflicts with many other passages (e.g. 1 Corinthians 9:27; 10:1-12; Galatians 6:8-9; Hebrews 6:4-6, 10:26-31)].  View two: The statement is elliptical.  They were not of us (in their thinking).  If they had been, they would have continued with us.

2.  “Who is a liar but he who denies that Jesus is the Christ?  He is antichrist who denies the Father and the Son.  Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also” (1 John 2:22-23).

He is antichrist.  The definite article is present in the original language.  This is identifying the antichrist.

Anyone who denies Jesus is the Christ is the antichrist.  Some believe that specifically in view is those who tried to make themselves Christ (cf. Matthew 24:11-12; 24:23-27).  However, notice that those in view are not claiming to be the returned Christ.  They are denying that Jesus is the Christ.  It seems to me that specifically in view is Gnosticism.  Irenaeus said, in his Against Heresies (175-185 A.D.), that John wrote his Gospel account “to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans” (Against Heresies, Book 3, Chapter 11).  Moreover, the language of the book of John and the books of 1 John and 2 John are very similar.

Cerinthus made a distinction between “Jesus” and “the Christ.”  Roy Lanier Jr. comments, “Cerinthus taught the concept that ‘Christ’ was an aeon, an emanation from Deity.  This emanation came upon the man Jesus at His baptism but left Him sometime prior to the crucifixion, probably in the Garden of Gethsemane” (Lanier, p. 64).  This doctrine denies the incarnation.  It denies that God became flesh and died for man.  Guy Woods comments, “The Gnostics alleged that Jesus and Christ were two different persons; that Christ merely appeared to have flesh, but in reality did not; and that the one designated as Jesus was without divine origin.  The effect of this heresy was, in the case of Christ to deny his humanity; and in the case of Jesus to deny his deity” (Woods, A Commentary on the New Testament Epistles of Peter, John and Jude, p. 247).

John seems to be addressing this doctrine.  He asks, “Who is a liar but (ei me – literally,  “if not”) he who denies that Jesus is the Christ?” (1 John 2:22 cf. how Jesus and Christ are joined together – 1:3; 1:7; 2:1; 2:22;  3:23; 4:2-3; 5:1-3; 5:6; 5:20; 2 John 3, 7).  He speaks of “the blood of Jesus Christ… cleansing us from all sin” (1 John 1:7).  He outlines Jesus’ earthly ministry saying, “This is He who came by water and blood – Jesus Christ; not only by water, but by water and blood” (1 John 5:6).  Water refers to His baptism.  Blood refers to the cross.  Christ is not separated from blood.

3.  “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world.  By this you know the Spirit of God: Every Spirit that confesses that Jesus Christ has come in the flesh is of god, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God.  And this is the spirit of the Antichrist, which you have heard was coming and is now already in the world” (1 John 4:1-3).

The testing of prophets is the subject.  They are called “spirits” because they claimed to be inspired by the Spirit (the source is put for the effect).  In reality, some were speaking the message of God, and others the message of the antichrist.  The test concerns the confession that Jesus Christ has come in the flesh.  The words “confesses” and “does not confess” are present tense.  This does not refer to what one may have done in the past.  This does not refer to having once confessed Christ. The question is: Does he keep on confessing that Jesus Christ has come in the flesh?  It was a test “by which certain false teachers the prevalent might be discerned and identified” (Woods, p. 288).

It would seem to me that specifically in view is Gnostics.  (1) It would expose Cerinthian Gnostics.  John does not speak of Christ coming into the flesh, but coming in flesh.  Roy Lanier Jr. comments, “God descended, said Cerinthus, into a person already existent and left this person prior to His death” (Lanier, p. 126).  (2) It would expose Docetic Gnostics.  They taught that God only appeared to come in the flesh.  He was an apparition or phantom, and not really flesh and blood.  The implications are great.  Roy Lanier Jr. comments, “If God the Son did not assume actual humanity and clothe Himself with flesh and blood, then every action in His life was only a sham.  The temptations were not real; He was only acting out a deception.  Hunger, sleep, rest, weeping, and all human activities were only the genius of the world’s greatest actor.  There was no suffering, no pain, no grief, no humiliation.  It was all an appearance, a fantasy, a sham.  There was no shedding blood, no death, no resurrection; in short, it was the world’s worst deception” (Lanier, p. 128).  John is affirming that Jesus Christ came in the flesh (1 John 4:2-3; 2 John 7).  Jesus Christ has come (is come KJV) in the flesh.  It is in the perfect tense.  It refers to past action with abiding results.  Guy Woods comments, “The incarnation was past as to its occurrence, but its effect – its benefits and blessings – yet remain, and will continue to do so throughout time and eternity” (Woods, p. 289).

Do not misunderstand.  This is not saying that this is the only test of a prophet.  It is not (cf. Deuteronomy 13:1-5; 18:20-22; Acts 17:11; 1 Corinthians 14:37; Galatians 1:6-9).  This is not saying that it is the only test of a preacher.  It is not (cf. Acts 17:11; Romans 16:17; 1 Corinthians 14:37;  Galatians  1:6-9; 1 Timothy 6:3-5; 2 Peter 2:18-22; Jude 11).  This is not saying that it is the only thing which matters.  It is not (cf. 1 Corinthians 5:1-9; 13:1-3;  2 Thessalonians 3:14-15; 1 John 1:5-7; 2:3-4; 2:29; 3:11-15; 3:24; 4:7-8; 4:12; 4:15; 5:1-3,  etc,).  John is setting forth a test to expose the specific type of false teachers which were now troubling the church.

4.  “For as many deceivers have gone out into the world who do not confess Jesus as Christ as coming in the flesh.  This is a deceiver and an antichrist” (2 John 7).

The literal language is – this is the deceiver and the antichrist (cf. ASV, NASB, ESV).  The definite article is present.

John seems to defend the incarnation throughout his writings.  He declares that God became flesh and dwelt among men (John 1:1-3 cf. 1:14).  He says that the apostles had the opportunity to closely observe Jesus.  He writes, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the word of life” (1 John 1:1).  Guy Woods comments, “Each of the verbs heard, seen, beheld, and handled… sharpens the concept and vivifies the thought intended by the writer.  The lowest in the scale which he presents is hearing.  There is no personal contact in hearing; it may be done from a distance, without design or purpose, indeed unwillingly.  Seeing is likewise involuntary, though the eyes may be averted from that which we do not desire to see.  The word ‘beheld’… however, indicates conscious and willing participation… designed to hold the object in view until all its characteristics are noted… The verb handled suggests the most tangible, intimate evidence which John offered.  In it there was physical contact” (Woods, p. 211).  John leaned on Jesus’ bosom (John 13:23).  Jesus washed the feet of the disciples (John 13:1-17)  Thomas felt the wounds of Jesus’ hands and side (John 20:24-28).  He was no phantom.

Keep these details in mind: (1) The language does not clearly teach one ultimate antichrist.  (2) The antichrist movement was then at work.  Nothing suggests that this refers to someone who would arise centuries later.  (3) The antichrist movement came from within the church.  This is not speaking of opposition which originates outside.

Who is the antichrist?  I believe that specifically in view is the Gnostic heresy.  However, it does not need to be limited to such. Wayne Jackson concludes, “A careful analysis of John’s references to ‘antichrist’ reveals that the term is a general designation employed to suggest a spirit of unbelief that can be manifested in a variety of ways, both in the past and present” (Article – 1 John 2:18 – Who Is The Antichrist?).

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Sharpen the Ax (And Use It)

Posted on May 11, 2016 by Bryan Hodge

“If the ax is dull, and one does not sharpen the edge, then he must use more strength; but wisdom brings success” (Ecclesiastes 10:10).

This passage teaches that there is wisdom in preparation.  Things go better when one has prepared himself for the task to be done.

Abraham Lincoln is credited as saying, “Give me six hours to chop down a tree and I will spend the first four sharpening the axe.”  The quote seems to be spurious.  However, the moral concerns the value of preparation. 

Let us caution that some spend all of their time preparing to do something, but never actually get to the task.  Preparation of the ax will never bring down the tree unless someone puts the ax to use.

Some Christians never prepare themselves to teach others.  God expects us at some point to be able to teach others (Hebrews 5:12; 1 Peter 2:9).

Other Christians continuously prepare but never teach others.  They study.  They attend personal evangelism workshops.  They take notes.  They mark their Bibles.  They file away good tracts on various subjects which could be helpful if they ever did teach someone.  But, they never do. Some preachers rarely leave their studies to interact with others.

Let us not make these two mistakes.  Let us prepare and let us get to the task of teaching others.  “I want to be a soul winner for Jesus everyday, He does so much for me; I want to aid the lost sinner to leave his erring way, and be from bondage free\ I want to be a soul winner and bring the lost to Christ, that they His grace may know.  I want to live for Christ ever, and do His blessed will, because He loves me so\ I want to be a soul winner till Jesus calls for me, to lay my burdens down; I want to hear Him say, servant, “You’ve gathered many sheaves, receive a starry crown.” \ A soul winner for Jesus, A soul winner for Jesus, O let me be each day.  A soul winner for Jesus, A soul winner for Jesus, He’s done so much for me” (Song: A Soul Winner for Jesus by J. W. Ferrill).

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Mercy Series: God Cares About All

Posted on May 7, 2016 by Bryan Hodge

“Concerning the gospel they are enemies for your sake, but concerning election, they are beloved for the sake of the Fathers.  For the gifts and the calling of God are irrevocable.  For as you were once disobedient to God, yet have now obtained mercy through their disobedience, even so these also have now been disobedient, that through the mercy you they also may obtain mercy.  For God has committed them all to disobedience, that He might have mercy on all” (Romans 11:28-32).

The pronouns are significant.  The pronouns “they” and “their” refer to Israelites.  The pronouns “you” and “your” refers to the Gentiles (cf. Romans 11:11-15).

The Israelites, in general, were enemies of Gentile Christians.  Much of the early opposition to Christianity came from Israelites (e.g. Acts 14:1-2; 14:19-20; 17:1-5; 17:12-13).  There was a remnant of Israel who believed (Romans 11:5).  Paul was one of these.  He said, “I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin” (Romans 11:1).

The Gentiles had obtained mercy through the Israelites general rejection of the gospel.  Their rejection had speeded the spread of the gospel to the Gentiles (e.g. Acts 13:44-46; 18:4-6; 22:17-21; 28:23-28).

Despite so many in Israel rejecting the gospel, God still cared about these people.  He wanted the Gentiles to know this.  He loved their fathers (Abraham, Isaac, and Jacob), and He elected to work His redemptive plan through them (cf. Genesis 12:1-3; 22:17-18; 26:4; 28:14; Acts 3:25-26; Galatians 3:26-29).  His desire was to now use the Gentiles to reach the Israelites.

All, whether Gentile or Israelite, were in need of God’s mercy (cf. Romans 1-3).  K.C. Moser comments, “Here is a most important  truth.  Whether Jew or Gentiles, God considers every one a sinner.  Sin is a spiritual malady, and hence, admits of no racial distinction” (Moser, The Gist of Romans, pp. 108-109).

Application – God had mercy on us, if we are Christians.  Therefore, let us be His tool to help others into His mercy.  He comforts us so that we may be able to comfort others (cf. 2 Corinthians 1:3-4). Let us be concerned about others, regardless of their ethnicity. Paul wrote, “I am a debtor both to Greeks and to barbarians, both to wise and to the unwise” (Romans 1:14).  “Lead me to some soul today, O teach me Lord just what to say; Friends of mine are lost in sin, And cannot find their way. Few there are who seem to care, And few there are who pray; Melt my heart, and fill my life, Give me one soul today.” (Song:Lead Me To Some Soul Today by Will H. Houghton).

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Mercy Series: God’s Sovereignty

Posted on May 2, 2016 by Bryan Hodge

“And he said, ‘Please  show me Your glory.’  Then He said, ‘I will make My goodness pass before you, and I will proclaim the name of the LORD before you.  I will be gracious on whom I will be gracious, and I will have compassion (mercy – KJV) on whom I will have compassion (mercy – KJV).’  But He said, ‘You cannot see My face; for no man can see Me and live’” (Exodus 33:18-20).

Moses desired to see God in all His awesome glory. It is a longing that is understandable.  The godly want to know Him and understand Him.

God told Moses that He would manifest Himself through His goodness, grace and mercy.  Adam Clark comments, “I will show Myself to thee as the fountain of inexhaustible compassion, the sovereign Dispenser of my own mercy in my own way…”

However, man,  in his current state, cannot handle the full and awesome glory of God.  It is only in a transformed state to come, that “we shall see Him as He is” (1 John 3:1-2 cf. Philippians 3:20-21).

Finally, God did allow Moses to see a manifestation of His glory (Exodus 33:21-23).  This caused Moses skin to glow (Exodus 34:29-34).

“Is there unrighteousness with God?  Certainly not!  For, He says to Moses, ‘I will have mercy on whom I will have mercy, and I will have compassion on whomever I will have compassion.’  So then it is not of him who wills, nor of him who runs, but of God who shows mercy” (Romans 9:14-16).

God chose to work His redemptive plan through Abraham and his descendent (Genesis 12:1-3; 22:17-18; 26:1-4; 28:13-14; Acts 3:25-26; Galatians 3:26-28).  They were His chosen people for this purpose.

However, many Israelites thought that they should be automatically chosen for salvation based upon their fleshly relationship with Abraham.  They were wrong.  This was not God’s plan.  Alas, many Israelites were lost (Romans 9:1-5; 10:1-3).

Paul reasons with them from history.  (1) Abraham had fleshly descendants other than Isaac (Ishmael – Genesis 16; Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah – Genesis 25:1-2).  However, God chose to work His plan through Isaac (Romans 9:6-9).  (2) Isaac and Rebekah had two sons (Esau and Jacob – Genesis 25:19-ff).  However, God chose to work His plan through Jacob (Romans 9:10-13).  Therefore, fleshly relations does not automatically entitle one to all of the blessings which were to come through Abraham.

Please note that in these two historical cases, salvation is not under consideration.  What is under consideration is God’s sovereignty.  He chose to work his plan through Isaac and Jacob.

Man’s will and effort does not override God’s decision (Romans 9:16).  Abraham willed that Ishmael be the son of promise (Genesis 17:17-20).  Isaac favored Esau (Genesis 25:28).  Esau ran after game for his father (Genesis 25:28; 27:1-4).  However, “It is not of him who wills, nor of him who runs, but of God who shows mercy” (Romans 9:16).

God was not unrighteous with Israel.  He had made clear that He was (and is) sovereign in dispensing mercy.  Moreover, His mercy does at times come through conditions (e.g. Proverbs 28:13; Isaiah 55:7).  Robin Haley comments, “When and why did God say to Moses, ‘I will have mercy…’?  The record is found in Exodus 33:19 and had reference to the promise God made to Moses to be with him while leading Israel to the promised land.  This quote is found in the future tense in our text and indicates that God will continue to show mercy as He sees fit – as He has set forth the condition of such mercy and compassion (Editor Dub McClish, Denton Lectures: Studies in Romans, p. 185)  Robert Taylor Jr. comments, “They (Israelites B.H.) made redemption contingent on circumcision and Mosaic mandates… But they were not in the willing or running departments… Jehovah and Jesus were in the driver’s seat.  They were the ones exhibiting mercy and laying down the necessary stipulations by which they would accomplish such!” (Taylor, Studies in Romans; p. 164).

“For the scripture says to the Pharaoh, ‘For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.’  Therefore, He has mercy on whom He wills and when He wills He hardens.” (Romans 9:17-18 cf. Exodus 10:1-2).

God raised up Pharaoh.  The Greek word (exegeiro) can mean “to rouse up, stir up, incite” (Thayer).  He did so to demonstrate His power.

Did God directly harden Pharaoh’s heart?  No.  While the Bible says that God hardened Pharaoh’s heart (Exodus 4:21; 9:12; 10:1; 10:20; 10:27; 11:10; 14:8) it also says that the Pharaoh hardened his own heart (Exodus 8:15; 8:32; 9:34-35).  Therefore, it must be that God hardened Pharaoh’s heart indirectly.  The same sun that melts butter hardens clay.  Roy Deaver comments, “The hardening of Pharaoh’s heart was the consequence of Pharaoh’s own stubbornness.  God have him every opportunity.  He had heard God’s word, delivered by Moses and Aaron.  He has seen the evidence of God’s hand.  He had seen the manifestation of God’s power.  But he was not willing to obey God’s instructions.  God hardened Pharaoh’s heart by telling him what to do, and Pharaoh was not willing to do it… God’s  word has a hardening effect upon those who are unwilling to submit to his will (Deaver, Romans: God’s Plan For Man’s Righteousness, pp. 348-349).

The point?   No Israelite thought that God was unrighteous in how He dealt with a defiant Pharaoh.  Yet, many of them were behaving like Pharaoh.  Their hard hearts had caused them to not submit even when presented with miraculous evidence.  Remember, Pharaoh’s hard heart did not prevent God’s will from being done.

Mercy or hardening?  The choice was theirs.  It all depended on whether they would humble themselves under His authority.

Application – Let always remember that God is sovereign. It is His will and not ours that counts. It is He and not we who sets the rules, and conditions for mercy.

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Mercy Series: Praying For Mercy

Posted on April 24, 2016 by Bryan Hodge

“He spoke this parable to some who trusted in themselves that they were righteous, and despised others: ‘Two men went up to the temple to pray, one a Pharisee and the other a tax-collector.  The Pharisee stood and prayed thus with himself, ‘God, I thank You that I am not like other men – extortioners, unjust, adulterers, or even this tax collector.  I fast twice a week; I give tithes of all that I possess.’  And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying ‘God be merciful to me a sinner!’ I tell you, this man went done to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted‘” (Luke 18:9-14).

The Pharisee’s attitude was wrong.  He was self-righteous.  He looked down on others.  God was not impressed.

The tax-collector’s attitude was entirely different.  He knew that he needed mercy.  It was not about comparing himself to others.  It was about his relationship with God.  This man received mercy (hilaskomai), justification.  The original word (hilaskomai) means “to be propitious, be placated or appeased” (Thayer).  It refers to reconciliation with God.

Do you want mercy?  If so, be humble.  The Christian can pray for forgiveness (1 John 1:9).  However, we must humbly acknowledge our sins to Him.

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God… Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:14-16).

How does one approach God?  Gaining an audience with a King, Prime Minister, or President is difficult.  How does one approach God?  The children of Israel were not allowed on the mountain (Exodus 19:12); only Moses, Aaron, Nadab, Abihu, Joshua, and seventy elders were allowed to be on the mountain (Exodus 19:3; 19:24; 24:1-2; 24:9; 24:13), and only Moses was allowed up all the way (Exodus 24:1-2).  The people witnessed enough to be afraid to be in His presence (Exodus 20:18-21).  The children of Israel were not allowed into the Most Holy Place, only the Levitical High Priest once per year (Hebrews 9:7 cf. Exodus 30; Leviticus 16; Numbers 29).

Man can approach God through the compassionate High Priesthood of Jesus, the Son of God.  He sympathizes with our weaknesses (Hebrews 4:15).  He is the Mediator between God and man (1 Timothy 2:5).  He is our Advocate before the throne (1 John 2:1).  He “always lives to make intercession” for us (Hebrews 7:15).

Therefore, let us come boldly to the throne of grace.  Boldly (parrhesia) refers to freedom of speech, unreserved utterance (Vine’s).  The throne of grace refers to God throne (Hebrews 4:16 cf. 8:1).  it is called the throne of grace because it is from this throne grace and mercy (eleos) are bestowed.  Robert Milligan comments, “It is generally thought that the Apostle here makes allusion to the mercy-seat on which rested the Shekinah, God’s presence in the ancient Tabernacle” (Milligan, A Commentary on the Epistle to the Hebrews, p 183).

Christians, do you want grace and mercy?  If so, boldly (openly) pray.

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Mercy Series: I Desire Mercy

Posted on April 21, 2016 by Bryan Hodge

“I desire mercy and not sacrifice and knowledge of God more than burnt offerings” (Hosea 6:6).

Do not misunderstand.  God required animal sacrifices and burnt offerings under the Mosaic Dispensation and the Patriarchal Dispensation (e.g. Genesis 4:4; 8:20-21; 22:1-14; Exodus 10:25-26; 12:5-6; 20:24; 24:4-5; Leviticus 1:1-17; 9:1-24, etc.).

However, God wanted more.  Homer Hailey comments, “The sacrifices and burnt-offerings initiated by Jehovah at Sinai were now being abused by the people.  They thought that by these outward tokens of devotion, void of true piety, all of their wickednesses were taken care of” (Hailey, A Commentary on the Minor Prophets, pp. 156-157).  (1) He desired mercy (eleos- in Matthew) and not sacrifice alone.  (a) This passage is quoted by Jesus to teach that concern and help should be extended toward those in spiritual need (Matthew 9:9-13).  (b) This passage is quoted by Jesus to teach that concern and help should be extended toward those in physical need (Matthew 12:1-8).  (2) He desired knowledge of God more than burnt offerings.  He did not want mere ritualistic sacrifice.  He wanted them to truly understand Him and His will for them.  He wanted them to live by His will for them.  Earlier in this book, God said, “My people are destroyed for a lack of knowledge.  Because you have rejected knowledge, I also will reject you…” (Hosea 4:6).

There is a lesson for us.  God wants us to do more than assemble and worship.  He wants us to be merciful to others.  He wants us to truly  understand Him, and His will for us.

“The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chains; but when he arrived in Rome, he sought me out very zealously and found me.  The Lord grant to him that he may find mercy from the Lord in that Day – and you know very well how many ways he ministered to me at Ephesus” (2 Timothy 1:16-18).

Timothy was facing the temptation of distancing himself from the gospel and from Paul (2 Timothy 1:8).  These were not easy times for Christians.  Many had turned from Paul (2 Timothy 1:15; 4:10a; 4:16).

Two examples were used to encourage Timothy.  The first example is Paul.  Paul said, “I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day” (2 Timothy 1:12).  The second example is Onesiphorus.  Paul said, “he often refreshed me, and was not ashamed of my chains” (2 Timothy 1:16).

Paul desired that the Lord repay Onesiphorus for his kindness.  He desired that the Lord have mercy (eleos) on the household of Onesiphorus.  Remember that these were difficult times.  He desired mercy (eleos) for Onesiphorus in the judgment day.  Jesus said, “For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward” (Mark 9:41); “Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me” (Matthew 25:40). The Hebrews writer exhorted, “Remember the prisoners as if chained with them – those who are mistreated – since you yourselves are in the body” (Hebrews 13:3). Onesiphorus had done this.

Do you want mercy?  If so, be merciful.

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Mercy Series: Paul – An Example of God’s Mercy

Posted on April 18, 2016 by Bryan Hodge

“I was formerly a blasphemer, a persecutor, and an insolent man: but I obtained mercy because I did it ignorantly in unbelief” (1 Timothy 1:13).

Paul did much evil before his conversion to Christ (cf. Acts 9:1-2; 22:4; 26:9-11; Philippians 3:6a).  He was a blasphemer (He spoke against Jesus and the church cf. Acts 9:1-2; 22:10).  He even compelled Christians to blaspheme (Acts 22:11).  He was a persecutor (He punished, imprisoned, and brought death to Christians cf. Acts 9:1-2; 22:4; 26:9-11; Philippians 3:6a).  He was an insolent man (injurious KJV; violent aggressor NASB).

He obtained mercy.  Ananias instructed him, “Arise and be baptized, and wash away your sins, calling in the name of the Lord” (Acts 22:16).  Paul became a Christian. Paul was not only saved; he was entrusted with the gospel.  Reflecting on this, he said, “I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man…” (1 Timothy 1:12-13).   The Lord can use those who are truly converted.

The word “mercy” (eleeo) is defined to mean “to have pity or mercy shown one, to obtain mercy” (Vine’s). It refers to “help to the wretched…specifically of God granting even to unworthy favor, benefits, opportunities, and particularly salvation by Christ” (Thayer).

What did Paul’s ignorance have to do with his obtaining mercy?  (1) This certainly does not mean that ignorance excuses sin (cf. Matthew 15:14; Luke 12:47-48; 2 Thessalonians 1:8; 2 Peter 3:16).  (2) It does mean that he had a misinformed heart.  He did not have a heart in willful rebellion against God (cf. Acts 23:1; 26:9).  He had a heart that wanted to do God’s will.  He received correction.  He was teachable.  Some people are not.  (3) It may mean that God granted him the opportunity to repent; and that God did this due to his heart.  Denny Petrillo comments, “So, although Paul was worthy of God’s judgment, God gave Paul the opportunity to repent.  To Paul’s credit, he was willing to change when he learned what he was doing was wrong” (Petrillo, Commentary on 1 & 2 Timothy and Titus, p. 19).  God could have struck him dead, but he did not.  God could have allowed him to die without learning the truth, but He did not.

“This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.  However, for this reason I obtained mercy that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life” (1 Timothy 1:15-16).

This is one of five important points which are emphasized to the evangelists Timothy and Titus by the words, “This is a faithful saying…” (1 Timothy 1:15-16; 3:1; 4:9-10; 2 Timothy 2:11-13; Titus 3:8).  Jesus extended mercy to Paul to teach mankind a lesson: If He could forgive Paul, then He can forgive you.  You too can have your sins washed away (Acts 22:16).  Denny Petrillo comments, “People of all future generations can look to Paul’s salvation and find hope for themselves.  Paul’s conversion is a vivid example of Christ’s desire to save” (ibid, p. 20).

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