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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Mercy Series: Salvation Through Mercy

Posted on April 16, 2016 by Bryan Hodge

“We ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another” (Titus 3:3).

Why should Christians be peaceable, gentle, and humble toward others? (cf. Titus 3:2).  The answer is that we too were once lost in sin (Titus 3:3).  Denny Petrillo comments, “It serves to remind Christians that they, too, were once mired in the abominable practices that others around them are now practicing.  This can only produce a humble spirit.” (Petrillo, Commentary on 1 & 2 Timothy and Titus, p. 187).  Wayne Jackson comments, “This calls for a reflection upon the past as an incentive toward the gracious treatment of others” (Jackson, Paul’s Letters to Timothy and Titus: Before I Die, p. 356).  May we never forget that we were once lost in sin.  This will help keep us humble, and compassionate toward others.

“But when the kindness and love of God our Savior toward man appeared” (Titus 3:4).

The reason that any man can be saved is because of the kindness and love of God. The word “kindness” (Chrestotes) is used of “kindness of heart or act” (Vine’s).  Gary Workman suggests that “Whenever… used in reference to God, the thought always had to do with the offer of salvation” (Editor Jim Laws, The Spiritual Sword Lectureship: God’s Amazing Grace, p. 384).  The word “love” (philanthropia) is the word from which we get our word “philanthropy.”  It refers to benevolent love.  It is love for man in action.

This kindness and love appeared (Titus 3:4).   The word “appeared” occurs twice in this book. Earlier, in this book, Paul wrote, “the grace of God that brings salvation has appeared to all men” (Titus 2:11).  “The grace of God” refers to the message of grace and salvation, the Gospel (cf. Colossians 1:5-6; Acts 20:32).  This message was for all (cf. Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47; Romans 1:16).  This message had gone forth into all of the world (Titus 2:11 cf. Colossians 1:5-6; 1:23; Romans 1:8; 10:18; 16:25-26).  God’s kindness and love is manifested by His message of grace through Christ.

“Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration, and renewing of the Holy Spirit” (Titus 3:5).

These Christians had received salvation at some point in the past.  They were not saved by (ek, literally “out of”) works of righteousness which they had done (Titus 3:4-5 cf. Ephesians 2:8-9; 2 Timothy 1:9).  Man is not the source of salvation.  Man’s good works cannot overcome or erase his sin problem God saved them.  He saved them according to (kata, literally “down from”) His mercy.  He alone is the reason that they had the opportunity for salvation.  The source of salvation is from above. The source of salvation is His mercy.  Mercy (eleos): “the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it” (Vine’s); “Kindness or goodwill toward the miserable and afflicted, joined with the desire to relieve them” (Thayer).

There were conditions to their salvation (as there is for our salvation).  (1) They were saved through washing.  The word “wash(ing) is connected elsewhere with water (Ephesians 5:26; Hebrews 10:22) and baptism (Acts 22:16).  The word “regeneration” means “again birth” (Vine’s).  This reminds one of what Jesus said to Nicodemus (cf. John 3:3, 5).  (2) They were saved through the renewing of the Holy Spirit.  (a) Some have thought that this is simply a rewording of the previous clause.  The conjunction Kai can be translated “and,” but in some cases it is best rendered “even.”  (b) However, let us assume that this is a distinct point.  The Bible speaks of the renewing of the mind (Romans 12:1-2; Ephesians 4:20-24).  How does the Holy Spirit renew the mind?  Directly?  No.  Renewing comes through learning (Ephesians 4:20-21;  cf 4:22-24; Colossians 3:9-10).  The Holy Spirit supplied the message.  It is by this message man is changed.  His thinking is renewed.  His behavior is transformed.  The mercies of God is a great motivation for one to live a transformed life (Romans 12:1-2). One is raised from the water of baptism to “walk in newness of life” (Romans 6:1-4).

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Mercy Series: Rich in Mercy

Posted on April 10, 2016 by Bryan Hodge

“But God, who is rich in mercy, because of His great love with which He loved us,” (Ephesians 2:4).

The word “but” sets forth a great contrast.  Paul has just reminded the Ephesians of man’s sin problem.  The Gentiles had this problem (Ephesians 2:2).  The Jews had this problem (Ephesians 2:3).  However, God is rich in mercy.  The word “mercy” (eleos) refers to “outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it” (Vine’s); “kindness or goodwill toward the miserable and afflicted, joined with a desire to relieve them” (Thayer).  The reason that He extends mercy to man is because of His love for man.

“even when we were dead in trespasses, made us alive with Christ (by grace you have been saved), and raised us up together in the heavenly places in Christ Jesus” (Ephesians 2:5-6).

Man is saved by grace.  The word “grace” (charis) is used in a variety of ways in the Bible.  Here it refers to “the friendly disposition from which the kindly act proceeds” (Vine’s); “good-will, loving-kindness, favor… contains the idea of kindness which bestows upon one what he has not deserved… the New Testament writers use charis pre-eminently of the kindness by which God bestows favors even upon the ill-deserving, and grants to the sinners the pardon of their offenses, and bids them accept eternal salvation through Christ” (Thayer).  Grace and mercy are somewhat equated in context.

Man has the opportunity for spiritual life through the power of God.  A comparison is made to emphasize this point: Even as, God restored physical life to Jesus (and this resurrection was for our benefit cf. Romans 4:25; 1 Peter 3:21), so also, God has the power to restore spiritual life (cf. Ephesians 1:19-20; 2:5-6; Colossians 2:12-13).

It is according to God’s heavenly plans that this spiritual resurrection is for both Jews and Gentiles.  They sit together (in one body or church – Ephesians 2:16; 4:4 cf. 1 :22-23).

“that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus” (Ephesians 2:7).

His desire is to show, one day to man, the exceeding riches of His grace.  This same book speaks of “the riches of glory of His inheritance” (Ephesians 1:18).  The inheritance is in heaven (cf. 1 Peter 1:3-4).  He wants man to be a part of the beauty of that realm.

These blessings are found “in Christ.”  In truth, every spiritual blessing is found “in Christ” (Ephesians 1:3).  Man gets into Christ by baptism (Romans 6:3-4; Galatians 3:26-28).

This section of scripture is not emphasizing the conditions for salvation (and there are conditions – Ephesians 2:8; Ephesians 1:3, 7 cf. Galatians 3:26-28; Acts 2:37-38; Hebrews 5:8-9).  This section of scripture is emphasizing the source of salvation.  The source is God.  “Mercy there was great, and grace was free; Pardon there was multiplied to Me; There my burdened soul found liberty, at Calvary” (Song: Years I Spent in Vanity by William R. Newell).

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Wisely Written

Posted on April 5, 2016 by Bryan Hodge

Have you every wondered why the Bible was written the way that it was written?  Why didn’t God present His message in an encyclopedic format.  He could have categorized information under heading, and listed these categories alphabetically.  For example, If I wanted to know more about what God thinks of envy, then I would turn to the envy heading and read the specific information about such.  Would not this format be better than having envy mentioned in various  narratives about different people and events, scattered throughout the Bible?

God knew what He was doing.  The book of Isaiah reminds us of the wisdom of God, “Who has measured the waters in the hallow of His hand, measured heaven with a span and calculated the dust of the earth in a measure?  Weighed the mountains in scales and the hills in a balance?  Who has directed the Spirit of the LORD, or as His counselor has taught Him?  With whom did He take counsel, and who instructed Him, and taught Him in the path of justice?  Who taught Him knowledge, and showed Him the way of understanding?” (Isaiah 40:12-14).  He must have had His reason(s) for His chosen format of the Bible.

While God has not shared with man why He chose the format that He did for the Bible, I can think of some possibilities.  Consider –

  1.  He wanted to do more than convey information; He wanted to touch the heart.  Steven Levitt and Stephen Dubner have written, “Nathan didn’t berate David with rules – Hey, don’t covet your neighbor’s wife!  Hey, don’t kill!  Hey, don’t commit adultery! – even though David had broken all of them.  He just told a story about a lamb.  Very persuasive” (Steven Levitt and Stephen Dubner, Think Like A Freak, p. 188).  Paul wrote, “I beseech you… by the mercies of God…” (Romans 12:1).  The message of the Bible tug at the heart-strings.
  2. He wanted to do more than convey information; He wanted to provide example.  He did not just tell us to live by faith; He provided examples of this (e.g. Hebrews 11).  He did not just tell us to love; He showed us (e.g. John 13:34-35; 1 John 3:16-18).  He did not just tell us to endure; He held up examples of endurance (e.g. Hebrews 12:1-4; James 5:10-11).
  3. He wanted to do more than convey information; He wanted to make it memorable.  Steven Levitt and Stephen Dubner have written, “A recent survey found that only 14 percent of U.S. adults could recall all Ten Commandments… What do we remember from the Bible?  The stories. We remember that Eve fed Adam a forbidden apple (Note: The Bible does not say it was an apple. -B.H.), and that one of their sons, Cain, murdered the other, Abel.  We remember that Moses parted the Red Sea in order to lead the Israelites out of slavery.  We remember that Abraham was instructed to sacrifice his son on the mountain – and even remember that King Solomon settled a maternity dispute by threatening to slice a baby in half.  These are the stories we tell again and again, even those of us who aren’t remotely ‘religious.’  Why?  Because they stick with us; they move us; they persuade us to consider the constancy and frailties of the human experience in a way, that mere rules cannot” (Levitt and Dubner, pp. 186-187).  Who doesn’t know the parable of The Good Samaritan, or the parable of The Prodigal Son? Who doesn’t remember David and Goliath?
  4. He wanted to do more than convey information;  He wanted to cause man to dig.  Since the Bible is not laid out with all of the information on one subject found in one place under one categorical heading, man must search.  This requires effort.  “If you seek her as silver, and search for her as for hidden treasures; then you will understand the fear of the LORD, and find the knowledge of God” (Proverbs 2:4-5).  This reveals the heart.  This separates those who hunger and thirst for righteousness and those who are only mildly interested.
  5. The need to dig has an added benefit. Since it is the case that many things may be taught in any section of scripture, it is possible that while one is digging for information on one subject, he may be reminded or taught about another subject which is needful to him.
    How much time are you spending in God’s word?
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Mercy Series: Abundant Mercy

Posted on April 1, 2016 by Bryan Hodge

“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1:3-4).

“Blessed” (eulogetos) is not the same original word which appears in The Beatitudes.  The word here could be rendered “praised” (Vine’s).  Praise belongs to God.

Why is God to be praised?  The answer is that He had mercy on man.  The word mercy (eleos) refer to “outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it” (Vine’s); “Kindness or goodwill towards the miserable and afflicted, joined with a desire to relieve them” (Thayer).

How did God have mercy on man?  (1) He allowed man to be begotten again.  This spiritual rebirth is possible through the resurrection of Jesus Christ from the dead (1 Peter 1:3).  He was raised for “our justification” (Romans 4:25).  This spiritual rebirth is possible through the word of God (1 Peter 1:23).  It is up to man to meekly receive this word (James 1:21).  It is up to man to obey the truth (1 Peter 1:22-23). This spiritual rebirth is by water and the Spirit (John 3:3,5).  (2) He provided man with a living hope.  Biblical hope (elpis) refers to “favorable and confident expectation” (Vine’s).  There is one ultimate hope for the Christian (Ephesians 4:4), and this is eternal life and salvation in heaven (Titus 1:2; 1 Thessalonians 5:8).  It is up to Christians to “continue in the faith grounded and steadfast… not moved away from the hope of the gospel” (Colossians 1:23).  (3) He provided an inheritance in heaven.  This inheritance is incorruptible (imperishable NASB).  The treasures of heaven do not wear out or perish (cf. Matthew 6:19-20; 1 Corinthians 15:42, 50-53).  This inheritance is undefiled.  The treasures of heaven pure, free from contamination or impurity (cf. Revelation 21:27).  This inheritance fades not away.  Guy Woods comments, “The words, ‘that fadeth not away,’ are translated from the beautiful word amarantos, that which does not fade, or wither.  The amaranth was a fabled flower whose bloom was perpetual and whose loveliness never failed.  The inheritance which awaits the children of God will not deteriorate nor will passing ages render it less desirable or attractive” (Woods, Commentary on The New Testament Epistles of Peter, John, and Jude, p. 27).  All of these things are available to man, and only available to man, because of the mercy of God.  The Psalmist said, “He has not dealt with us according to our sins, nor punished up according to our iniquities.  For as the heavens are high above the earth so great is His mercy toward those who fear Him; As far as the east is from the west so far has He removed our transgressions from us.  As a father pities his children, so the Lord pities those who fear Him. For He knows our frame; He remembers that we are dust” (Psalm 103:10-14).

He “called you out of darkness into His marvelous light; who once were not a people but now are the people of God, who had not obtained mercy but now have obtained mercy” (1 Peter 2:9-10).

This is a reference to Hosea 2:23 which reads, “I will have mercy on her who has not obtained mercy; then I will say to those who were not My people, ‘You are My people!’  And they shall say, ‘You are my God!'”  This is inclusive of the Gentiles (cf. Romans 9:24-26).   Guy Woods comments, “The Gentiles,  before they obeyed the gospel, were ‘no people,’ being scattered though all the nations, with separate languages, governments, customs, etc; but through their obedience to the gospel were constituted into a holy nation with common interests, obligations, government and King” (Woods, p. 64).  James Burton Coffman comments, “The vast dimensions of the love of God and His overflowing mercy to all people… are as wide as heaven and earth.  The same outflowing love for the Gentile converts which marks much of the Pauline writing is also in evidence here.  The ‘no people’ are now the people of God; and the people without mercy have now received it through Christ.  How marvelous indeed is such wonderful love” (studylight.org).  God’s mercy is not just for Israelites.  It is available to all.

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Are Your Hands Clean?

Posted on March 30, 2016 by Bryan Hodge

Ignaz Semmelweis (1818-1865), a young Hungarian-born physician, working in Vienna, Austria, implemented an unpopular policy which saved many lives.  The year was 1847.  He ordered all doctors and medical students working in the maternity ward of Vienna General Hospital, to wash their hands in a chlorinated-lime wash after autopsies and before treating patients.  The rate of death in the ward fell from about 10% to about 1%.  “Over the next twelve months, Semmelweis’s intervention saved the lives of 300 mothers and 250 babies – and that was just a single maternity ward in a single hospital” (Steven Levitt and Stephen Dubner, Super Freakonomics, p. 138).

In spite of the work of Semmelweis and others, modern hospitals still have a problem with diseases being spread by unclean hands.  Steven Levitt and Stephen Dubner write, “A raft of recent studies have shown that hospital personnel wash or disinfect their hands in fewer than half the instances they should.  And doctors are the worst offenders, more lax than either nurses or aids… The best medicine for stopping infections?  Getting doctors to wash their hands more frequently… Cedar Sinai Medical Center in Los Angeles found it needed improvement, with hand hygiene rate of just 65%… During a five-month study in the intensive care unit of an Australian children’s hospital, doctors were asked to track their own hand-washing frequency.  Their self-report rate?  Seventy-three percent… unbeknownst to these doctors, however, their nurses were spying on them, and recorded the docs’ actual hand-hygiene rate: a paltry 9 percent” (Levitt and Dubner, Super Freakonomics, pp. 204-205).  The writers went on to describe how Cedar-Sinai improved their compliance to near 100%.

Comparison: (1) The doctors, no doubt, want to help.  However, those who work with unclean hands can actually spread illness through contact.  (2) The Christian, no doubt, wants to help.  He teaches another.  However, if he does so with unclean hands, he can spread illness.  I have known those who teach Jesus and the need for faith, repentance, and baptism – but also spread spiritual illness through example (e.g. worldliness, inconsistent attendance, meager giving, lethargy, bad attitudes about others).  Jesus spoke of certain Israelites saying, “Woe to you, scribes, and Pharisees, hypocrites!  For you travel land and sea to win one proselyte, and when he is won, you make him twice as much the son of hell as yourselves” (Matthew 23:15).  Teaching is an important and serious matter.  Let’s be careful not to spread illness.  Let us cleanse our hands.  “Cleanse your hands you sinners; and purify your hearts, you double-minded” (James 4:8).

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Mercy Series: Be Like-Minded

Posted on March 28, 2016 by Bryan Hodge

“Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind” (Philippians 2:1-2).

“If” (ei) does not express doubt.  It is used as a rhetoric device to point out truth.  It is as if Paul is asking, “Are these things taught in Scripture?”  The reader is forced to admit, “Certainly, they are.”  The word “if” can be used in clauses where the reality of the condition is understood (Galatians 3:29 cf. 3:26-27; Colossians 3:1 cf. 2:12).

The following things are mentioned: (1) Consolation in Christ [exhortation (ASV), encouragement (NASB, ESV)].  Does the Bible teach that those in Christ (Christians) are to console, exhort, and encourage one another.  It certainly does.  Christians are to “exhort one another daily… lest any… be hardened through the deceitfulness of sin” (Hebrews 3:13).  Christians are to “consider one another in order to stir up love and good works” (Hebrews 10:24).  (2) Comfort of love [consolation (ASV, NASB)].  Does the Bible teach that Christians are to lovingly comfort, and console one another.  It certainly does.  Christians comfort one another (1 Thessalonians 4:18; 2 Corinthians 1:3-4).  Christians are taught, “Warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonians 5:14).  (3) Fellowship of the Spirit [participation (ESV).   The definite article is not before “spirit” in the original language.  However, I have no objection to understanding this to be referring to the Holy Spirit].  Fellowship (koinonia) refers to “A relation(ship) between individuals which involve a common interest and a mutual, active participation in that interest and in each other” (Vincent); “association, communing fellowship, close relationship… participation, sharing in something” (BAG).  Does the Holy Spirit teach that Christians are to have a close relationship with one another?  It certainly does.  Christians are to be united, working together as different members of one body (Romans 12:4-5; 1 Corinthians 12:14-23); (4) Affection and mercy [bowels and mercy (KJV); tender mercies and compassion (ASV); affection and compassion (NASB); affection and sympathy (ESV)].  The first word (splanchnon) refers to “bowels, intestines (heart, lungs, liver, etc.)… in the Greek poets from Aeschylus  down the bowels were regarded as the seat of the more violent passions, such as anger… but by the Hebrews as the seat of the tenderer affections, especially kindness, benevolence, compassion” (Thayer); “affections, of heart” (Vine’s).  The second word (oiktirmos) refers to “the viscera, which was thought to be the seat of compassion… compassion, pity, mercy” (Thayer); “pity, compassion for the ills of others” (Vine’s).  Does the Bible teach that Christians are to care for one another?  It certainly does.  Christians are taught to “rejoice with those who rejoice, and weep with those who weep” (Romans 12:15).  This word (oiktrimos) is closely connected with being longsuffering and forgiving (cf. Colossians 3:12-13).

Since it is the case that these things are taught in the Bible, Paul tells the brethren to so love one another.  He says that such would cause him great joy.

Brethren, since it is the case that these things are taught in the Bible, let us so love one another.  Such behavior gives me great joy.

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Mercy Series: Show Mercy

Posted on March 23, 2016 by Bryan Hodge

“The wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17).

There are different words in the Greek New Testament which are translated “Mercy” (or some form of it) in English.  The word here is eleos.  It refers to “the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it”; “kindness or goodwill towards the miserable and afflicted, joined with the desire to relieve them” (Thayer).

There are two sources of wisdom.  One is from above (James 3:17).  The other is earthly, sensual, demonic (James 3:15-16).  The wisdom from above teaches us to be merciful to others.

“Therefore, be merciful, just as your Father is merciful” (Luke 6:36).

The original word is derived from oiktirmos.  It is defined to mean: “pity, compassion for the ills of others” (Vine’s); “compassion, pity, mercy” (Thayer).  There seems to be little difference between this and the previous word.

God is merciful to mankind, even to those that are unthankful and unjust.  “He is kind to the thankful and the unthankful” (Luke 6:35).  “He makes His sun to rise on the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:45).

We are to seek to be helpful to others, even our enemies (Luke 6:35).  We are to do good to them and lend to them (Luke 6:35).  Are there qualifications and limitations on this?  Yes.  One has limited resources, and thus has a priority to care for his family, then his extended family, and then his brethren before others (1 Timothy 5:4, 8, 16; Galatians 6:10).  Moreover, one should not enable laziness (2 Thessalonians 3:10).  However, we should try to show mercy when and where ever possible to those in need.

“‘So which of these three do you think was a neighbor to him who fell among thieves?’  And he said, ‘He who showed mercy on him.’  Then Jesus said to him, ‘Go and do likewise.‘” (Luke 10:36-37).

The original word is eleos.  We have defined it previously.

The context is The Parable of the Good Samaritan.  The Good Samaritan helped the man who had been robbed, wounded, and left half-dead.  Jesus told this parable to teach that mercy should be extended even to those in need, even to those of another ethnic group.  One should be neighborly to those in need; instead of questioning “who is my neighbor?”.

“Put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do” (Colossians 3:12-13).

The original word is derived from oiktirmos.  We have defined it previously.

Mercy here is connected with being forbearing and forgiving. We are to forgive “even as Christ forgave.” He is our example. If one meets His conditions for forgiveness who are we to withhold such? Jesus warned, “if you do not forgive men their trespasses, neither will your Father forgive you your trespasses” (Matthew 6:15).  It has been said, “Forgiveness does not change the past, but it does enlarge the future” (Paul Boese).  This is definitely true concerning our relationship with God.

“So speak and so do as those who will be judged by the law of liberty: For judgment is without mercy to the one who has shown no mercy.  Mercy triumphs over judgment” (James 2:12-13).

The original word is eleos.  We have defined this previously.

The context concerns partiality based on socio-economic status (James 2:1-4, 8-13).  They honored the rich, because they were rich, and dishonored the poor, because they were poor.

We are not to hold The Faith with partiality (James 2:1).  The Gospel is for all.  We are to value all souls. If we value souls, then we will associate with all kinds of men in order to win some. If we truly accept one as a faithful member of God’s spiritual family, then we should have no problem having brotherly fellowship with him  – whether he be rich or poor. Moreover, we should remember: “All man stand on level ground at the foot of the cross” (Johnny Ramsey). This should keep us humble.

Conclusion

God’s people are to care about others.  We are to care about those in physical need.  We are to care about those in spiritual need.  We are to be forbearing and forgiving of others.

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