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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Beatitudes of Revelation: Do His Commandments

Posted on March 16, 2016 by Bryan Hodge

“Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city” (Revelation 22:14 NKJV).

“Blessed are those who wash their robes, that they may have the right to the tree of life, and may enter by the gates into the city” (Revelation 22:14 NASB).

The book of Revelation contains seven beatitudes (Revelation 1:3; 14:12-13; 16:15; 19:6-9; 20:6; 22:7, 12-13; 22:14).  These seven passages tell us how to find true, lasting happiness with God.

This passage contains a textual variant.  We will not deal with the merits of each reading in this writing.  Instead, we will deal with the truth found in each reading.  This book speaks of obedience to the commandments (Revelation 1:3; 12:17; 14:12-13; 22:7).  This book speaks of washing robes (Revelation 7:13-14).  The basic point is the same with either reading. John Kachelman Jr. comments, “There is not really any difference because the two refer to the same thing – obedience” (Kachelman, Studies in the Book of Revelation, p. 123).

Blessed are those who do His commandments.  Faithful obedience is necessary to enter into eternal blessedness.  Jesus warned, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.  Many will say to Me in that day, ‘Lord, Lord,’ have we not prophesied in Your name, cast out demons in  Your name, and done many wonders in Your name?’  And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!'” (Matthew 7:21-23).

Blessed are those who wash their robes.  Faithfulness and the cleansing blood of the Lamb are necessary to entering into eternal blessedness.  John wrote, “Then one of the elders answered, saying to me, ‘who are these arrayed in white robes, and where did they come from?’  And I said to him, ‘Sir, you know.’  So he said to me, ‘These are the ones who come out of great tribulation, and washed their robes and made them white in the blood of the Lamb” (Revelation 7:13-14).  Wayne Jackson comments on Revelation 22:14, “First, the mode of cleansing is by the Lamb’s blood (7:14).  Second, ‘wash’ is a present tense form, which reveals that one must continually access the cleansing blood of Jesus (cf. 1 John 1:7).  Third, by virtue of Christ’s sacrifice, the faithful have a ‘right’ to the tree of life.  We deserve nothing on our own merit; we can claim everything because of what he did” (Jackson, Revelation: Jesus Christ’s Final Message of Hope, p. 225).

They have a right to the tree of life and may enter through the gates into the city.  The city is the New Jerusalem (Revelation 3:12; Revelation 21-22).  It is that city for which Abraham waited (Hebrews 11:10, 15-16).  Inside the gates of this city are the water of life (Revelation 22:1) and the tree of life (Revelation 2:7; 22:3; 22:14; cf. Genesis 2:9; 3:22-24).  Paradise is restored (Revelation 2:7 cf. Genesis 3:8 Douay).

Not all will be allowed into this city.  Access is for those counted faithful through the blood of Christ (Revelation 22:14 cf. 7:13-14; 2:7; 2:10-11; 2:17; 2:26-29; 3:5; 3:12; 3:21).  Specifically mentioned – in Revelation 21:8, 27 and 22:15 – as not entering are: (1) the cowardly (those who will not confess Him, or practice their faith due to persecution); (2) unbelieving (those who do not put their trust in Him); (3) abominable (those who practice things disgusting to God); (4) murderers (those who take human life without divine authority; perhaps, persecutors are especially under consideration ); (5) sexually immoral (those who engage in sexual intercourse without divine authority, unauthorized sexual intercourse; such behavior was often connected with pagan temples); (6) sorcerers (those who use magic arts or drugs to spiritually deceive others); (7) idolaters (those who worship false gods); (8) liars (those who speak falsehoods, intending to deceive; perhaps, especially in view is religious deceivers); (9) those who love and practice a lie (this may refer to those who believe and follow false teaching cf. 2 Thessalonians 2:8-12); (10) dogs (those who are unclean; or, those who do not appreciate that which is holy cf. Matthew 7:6; or, this may refer to male prostitutes in pagan temples who were so-called). These are mentioned, no doubt, for emphasis sake (one should not want to be a part of this company). However no one except the saints will be allowed into this city.

Let us consider the words of Jesus.  He said, “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able” (Luke 13:24).

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Beatitudes of Revelation: Keep The Words

Posted on March 11, 2016 by Bryan Hodge

“Behold, I am coming quickly!  Blessed is he who keeps the words of the prophecy of this book… Behold, I am coming quickly, and My reward is with Me, to give to everyone according to his work.  I am the Alpha and the Omega, the Beginning and the End, the First and the Last” (Revelation 22:7, 12-13).

The book of Revelation contains seven beatitudes (Revelation 1:3; 14:12-13; 16:15; 19:6-9; 20:6; 22:7, 12; 22:14).  These seven passages tell us how to find true, lasting happiness with God.

I am the Alpha and the Omega, the Beginning and the End, the First and the Last (Revelation 22:13 cf. 1:8; 1:10-11; 1:17; 21:5-6).  This is language of Deity (cf. Isaiah 41:4; 44:6; 48:12).  This is language of complete authority.  The speaker is Jesus (Revelation 22:7, 12-13 cf. 22:20; 1:17-18).  Foy Wallace Jr. comments that “Christ (is) the All in All of divine jurisprudence and justice” (Wallace, The Book of Revelation, p. 469).

Behold, I am coming quickly!  This is proclaimed three times in this chapter (Revelation 22:7; 22:12; 22:20 cf. 1:1; 1:3; 22:6).  What is meant by “quickly”?  (1) Some suggest that this refers to the suddenness of His coming.  James Coffman comments, “‘I come quickly’ need not mean ‘I come soon,’ though that meaning is possible.  The expression may also mean, ‘I come suddenly'” (Coffman, Commentary on Revelation, pp. 522-523).  John Kachelman Jr. comments, “The phrase does not mean Christ would come back briefly, but that his coming would be quickly… suddenly… as indicating an unexpected point in time” (Kachelman, Studies in the Book of Revelation, p. 121).  (2) Some suggest that this is teaching a mind-set of living as if His coming is always being near, because we do not know when He will come. We are to live in expectation of His coming (1 Thessalonians 1:9-10; Titus 2:11-13).  F.F. Bruce comments, “In the Christian doctrine of Last things… the imminence of the end is moral rather than chronological, each successive Christian generation… may be the last generation.  In that sense the time is always near…” (Wayne Jackson, Revelation: Jesus Christ’s Final Message of Hope, p. 224 – quoting Bruce, The New Layman’s Bible Commentary, p. 1711).  (3) Others believe that this refers to His coming soon in a judgment, but not The Judgment.  Foy Wallace Jr. comments, “The words… were not in reference to the second coming of the Christ; but rather the promise to the churches in tribulation… These events were shortly to take place” (Wallace, The Book of Revelation, p. 475).  There are two major appearance of Jesus Christ in Scripture: (a) He appeared to man in the incarnation (John 1:1-3, 11, 14; Luke 19:10).  (b) He is coming again (John 14:1-3).  It will be visible (Matthew 24:26-27; Acts 1:11) and transforming (1 John 3:1-2 cf. Philippians 3:20-21).  However, there is another coming which we should consider.  (c) God and Jesus are sometimes pictured as coming in judgment on people, nations, and even churches (Isaiah 13:1-5; 19:1-4; Matthew 26:64 cf. Isaiah 19:1; Revelation 2:15-16).  Adam Clark comments, “I come to establish my cause, comfort and support my followers, and punish the wicked” (Clark, p. 1063).  I lean toward this view.

Blessed is he who keeps the words of the prophecy of the book.  This beatitude was set forth in the opening chapter of this book (Revelation 1:3).  It is now repeated for emphasis in the closing chapter of this book (Revelation 22:7).  Wayne Jackson remarks that this is “clear indication that this is to be studied, understood and personally applied” (Jackson, p. 224).  While it is true that these words specifically have reference to the book of Revelation, the entirety of God’s word should be studied and kept (heeded, followed).

My reward is with Me to give to every one according to his work.  Divine judgment would be just.  It also will be for us (Romans 2:6-11; 14:12; 1 Corinthians 3:8; 2 Corinthians 5:9-10).  Wayne Jackson remarks, “Circle the term ‘work’ and observe that, contrary to the baseless assertions of those who affirm ‘unconditional salvation,’ judgment will be based on man’s obedience” (Jackson, p. 225).

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I Can’t Help You

Posted on March 9, 2016 by Bryan Hodge

Dan Hicks once sang a song entitled, “How can I miss you when you won’t go away?”  It is a funny song.  The answer to the song title is self-evident.

Let’s consider another question.  This time the question is about spiritual matters.  “How can I (or anyone) help you when you won’t help yourself?”  This is not funny, but serious.  The answer to this question is also self-evident.

Example: The preacher knows a new convert is a babe in Christ, weak and vulnerable.  A new convert needs to “desire the pure milk of the word, that (he) may grow thereby” (1 Peter 2:2).  The concerned preacher tries to schedule continuing studies to help the new convert “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).  However, the new convert never finds time.   The local church starts a new convert class.  However, this new convert does not attend.  The preacher knows by experience what happens to new converts that do not have the interest, and do not make the effort to grow.  The preacher wants to prevent this one from falling away, and sliding back into old habits.  The preacher wants to prevent this one from becoming another pew-warmer, who never lives up to his God-given potential (cf. Hebrews 5:12).  However, how can he help one who won’t help himself?

Example:  An eldership believes that there is a need to teach and preach on a certain subject.  They ask the Bible class teacher to address this subject in Bible class.  He spends several weeks teaching on this subject.  They ask the preacher to address this subject from the pulpit.  He does so, dedicating a few lessons to this subject.  However, the very ones which the elders thought most needed to hear this were so infrequent in attendance that most of the message missed them.  The assembly is an opportunity to “consider one another to stir up love and good works” (Hebrews 10:24).  It is an opportunity for “edification and exhortation and comfort” (1 Corinthians 14:3, 26).  How can they help those who won’t help themselves?

Example: A church member is sincerely concerned about a woman who has been attending for a few months.  The woman thinks she is a member of the church.  The member is not so sure.  The woman was baptized by a community church preacher.  Moreover, when the member asked the woman when she became a Christian, the woman answered: “I think I have always been a Christian.  I felt that I was a Christian even in childhood.  There was no specific point in time when I can say I became a Christian. I have felt that I was a Christian as far back as I can remember”  This is not a Biblical answer, and this answer causes the member to have great concern (Acts 11:26 cf. Matthew 28:18-20).   The member lovingly expresses this concern, and asks if they could search the scriptures together (cf. Acts 17:11).  The member wanted them to reason together; after all, Christians should be ready to make a defense for the reason for the hope that is in them (cf. 1 Peter 3:15).  The woman is not interested. She is not concerned enough to accept the offer.  How can he help her when she won’t help herself?

Example: A husband and wife starts attending.  They indicate that they were prompted to do so out of concern for their children.  So much time had been wasted!   They want their children to learn the Bible.  They want them to become Christians.  They want them to become good citizens.  This is what they say.  However, attendance is sporadic, at best.  Bible class attendance is even more so.  Moreover, They never take part in anything extra or in addition to the Sunday morning attendance (Vacation Bible School, youth devotionals and activities, Gospel meetings, Christian evidence seminars, fellowship gatherings in the homes of brethren etc.).  Furthermore, there is no regular family Bible study at home (cf. Deuteronomy 6:4-9; Proverbs 22:6; Ephesians 6:4).  How can we help those when you won’t help themself?

Example: A member is going through many financial and other difficulties. A deacon, who is in charge of benevolence, hears about this situation. He wants the church to help (cf. Acts 2:44-45; 4:34). However, the man distances himself from the church (Maybe this is due to embarrassment. However, there is the possibility and even signs which suggest that he has just left the faith.).  He avoids members. He stops attending. Brethren want to help, but can’t even make contact most of the time. When contact is made, he claims “all is o.k.” and that he needs no help. He also makes flimsy excuses as to why he has not attended.  How can the church help him when he won’t help himself?

It is frustrating.  It grieves my heart when some will not help themselves.  My hearts desire is to help. However, there are some I cannot help, because they will not help themselves. Life is brief. I plead with you, do not waste it.  “For what is your life?  It is even a vapor that appears for a little time and then vanishes away” (James 4:14).  “So teach us to number our days, that we may gain a heart of wisdom” (Psalm 90:12).

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Beatitudes of Revelation: Have Part in First Resurrection

Posted on March 3, 2016 by Bryan Hodge

“Blessed and holy is he who has part in the first resurrection.  Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years” (Revelation 20:6).

The book of Revelation contains seven beatitudes (Revelation 1:3; 14:12-13; 16:15; 19:6-9; 20:6; 22:7, 12; 22:14).  These seven passages tell us how to find true, lasting happiness with God.

Blessed and holy is he who has part in the first resurrection.  What is the first resurrection?  (1) The first resurrection does not refer to the general resurrection of the dead.  Wayne Jackson comments, “There will be a general resurrection of the dead, which will involve, at the same time, both good and evil persons, see – John 5:28-29; Acts 24:15” (Jackson, Revelation: Jesus Christ’s Final Message of Hope, p. 217).  (2) Many brethren believe that the reference is to baptism.  John Kachelman Jr. writes, “The ‘first resurrection’ of Revelation 20 is a spiritual resurrection of our souls from spiritual death and is accomplished only when we hear and obey the gospel” (Kackelman, Studies in the Book of Revelation, p. 162).  There are good points to be made for this position.  Baptism is not only a burial, but also, a resurrection (Colossians 2:12 cf. 3:1; Romans 6:3-5; Ephesians 2:1,5-6).  Christians are sometimes depicted as currently being the priests of God (1 Peter 2:9; 1 Peter 2:5 cf. Hebrews 13:15; Revelation 1:4-6).  (3) Others believe that this refers to being faithful until death.  Revelation 2:10-11 reads, “Be faithful until death, and I will give you the crown of life… He who overcomes shall not be hurt by the second death.”  Revelation 20:6 reads, “Blessed and holy is he who has part in the first resurrection.  Over such the second death has no power…”  Foy Wallace Jr. comments, “There is an axiom which decrees that things equal to the same things are equal to each other.  In Revelation 2:11 it is said that overcoming the persecutions exempted them from the second death.  But in Revelation 20:6 it is said that part in the first resurrection exempted them from the second death.  Things equal to the same things being equal to each other – part in the first resurrection referred to overcoming persecutions and entering into triumph of that victory” (Wallace, The Book of Revelation, p. 416).  Wayne Jackson adds, “It may be… that this ‘resurrection’ symbolizes a relief from a period of horrible persecution,  somewhat analogous to the figurative resurrection portrayed in Ezekiel 37, which depicts Judah’s release from Babylonian captivity” (Jackson, p. 217).  (4) I believe that the last two points are not mutually exclusive. I believe that both are included. Remember the words of Revelation 12:11 (cf. Revelation 7:13-14) “They overcame …by the blood of the Lamb” [note: Blood is contacted at baptism (Revelation 1:5; 7:13-14 cf. Acts 22:16 cf. Romans 6:3-4). The blood continues to be available to those who walk in the light (1 John 1:7,9; 2:2)] “and by the word of their testimony and they did not love their lives to the death” [note: This is speaking of faithfulness (Matthew 10:32-33; 16:24-25; Revelation 2:10-11; 7:13-14). The faithful will be blessed even in death (Revelation 14:13)].

The second death has no power over such.  There is no question that the second death refers to being cast into the lake of fire (Revelation 20:12-15).  Ray Summers comments, “The ‘first death,’ which is not mentioned but implied, must be physical death.  The ‘second death’ which is mentioned here is symbolic of eternal separation, eternal punishment in the lake of fire” (Summers, Worthy is the Lamb, p. 205).  Consider the words of Jesus, “Do not fear those who can kill the body but cannot kill the soul.  But rather fear Him who is able to destroy both soul and body in hell” (Matthew 10:28); “Do not be afraid of those who kill the body, and after that have no more that they can do.  But I will show you whom you shall fear; Fear him who, after He has killed, has power to case into hell; yes, I say to you, fear Him!” (Luke 12:4-5); “Be faith until death…He who overcomes shall not be hurt by the second death” (Revelation 2:10-11).

They shall be priests of God and of Christ.  The reference is to those who overcame.  This includes martyrs (Revelation 20:4,6 cf. 6:9-11).  Death does not defeat the faithful. They are elevated to better things (cf. Revelation 14:13).

They shall reign with Him a thousand years.  The thousand years are not to be understood as a literal length of time.  Foy Wallace Jr. comments, “There are twenty figures of speech in the nineteenth and twentieth chapters alone.  In a series of symbols such as these, it is not reasonable to make a literal application of the thousand years and a figurative application of all the rest… without a contextual or historical reason for doing so” (Wallace, p. 403). Some consider the thousand years as the whole period of Christianity.  It may be most of it.  However, it is not all of it (cf. Revelation 20:7-10).  The thousand-year reign seems to refer to a long period of time (cf. Deuteronomy 7:9; Psalms 50:10; 90:4) in which the church would come out of intense persecution and would experience a long unprecedented period of relative peace (Revelation 20:1-3 cf. 20:7-10).  The devil would again return to great opposition to Christianity, but then comes the end (Revelation 20:7-10).

Yes this is a difficult section of scripture to understand.  However, the central message is be faithful. Let us be faithful. If we are faithful, the second death will do us no harm. If we are faithful, then we will be blessed, whatever the specific details of the events of final things may be.

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Beatitudes of Revelation: Accept the Invitation

Posted on March 2, 2016 by Bryan Hodge

“‘Alleluia!  For the Lord God omnipotent reigns!  Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready.’  And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.  Then he said to me, ‘Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’  And he said to Me, ‘These are the true sayings of God‘” (Revelation 19:6-9).

The book of Revelation contains seven beatitudes (Revelation 1:3; 14:12-13; 16:15; 19:6-9; 20:6; 22:7, 12; 22:14). These seven passages tell us how to find true, lasting happiness with God.

The Lamb and His bride are mentioned.  The Lamb is Jesus (cf. John 1:29; 35-36; 1 Peter 1:18-20; The book of Revelation refers to Him as The Lamb 29 times).  His bride is the church (cf. 2 Corinthians 11:2; Romans 7:4; Ephesians 5:22-32).  She is clothed in white fine linen (Revelation 19:8 cf. 3:4-5).  White represents purity (cf. Isaiah 1:18).  She is regarded as pure because she has been washed in the blood of the Lamb (cf. Revelation 7:13-14), and has proven herself faithful to the Lamb (Revelation 19:8 cf. 3:4-5; 12:11).  Wayne Jackson comments, “The reader is informed that the church ‘was given’ the opportunity to clothe herself. The passive form of the verb indicates that salvation is ultimately a ‘gift’ from God (cf. Romans 6:23; Ephesians 2:8). Be that as it is, it is nonetheless still true that she must exercise the initiative to ‘array herself’ with ‘righteous acts’ of obedience cf. Matthew 22:11-ff” (Jackson, Revelation: Jesus Christ’s Final Message of Hope, p. 214).

This is their wedding day.  Some are confused by this.  Sometimes the New Testament depicts the church as currently married to Christ (cf. Romans 7:4; Ephesians 5:22-32).  However, the New Testament also depicts the church as currently betrothed (or espouse) to Christ, currently living prior to the wedding day (cf. 2 Corinthians 11:2; Revelation 19:6-9).  How can this be resolved?  The solution seems to be found in the Jewish customs of the day.  A woman betrothed (espoused) to a man was in a sense, legally considered married (Exodus 21:9; Deuteronomy 22:23-29).  Infidelity was punishable by death (Deuteronomy 22:23-29). However, They did not yet dwell together.  The groom typically used this period of time to prepare a place for them (cf. John 14:1-3).  The wedding ceremony would occur at a later date.  Then, the bride would be taken home (cf. John 14:1-3).  The church is currently espoused to Christ (2 Corinthians 11:2).  We must remain faithful. We must be pure, and without spot, when He comes (2 Corinthians 11:2; Ephesians 5:25-27; James 1:27).

Blessed are those who are called to the marriage supper. John Kachelman Jr. comments, “When Christ returns to claim His bride (the church), all the faithful would join the wedding procession and enjoy the wedding feast through eternity in heaven” (Kachelman, Studies in the Book of Revelation, pp. 99-100).  James Burton Coffman comments, “All men are bidden in the sense of being invited by the gospel of Christ to accept the salvation of God; but, in the New Testament, the ‘called’ (sometimes B.H.) means those who ‘have accepted and obeyed the call'” (Commentary on Revelation, p. 444; cf. 1 Corinthians 1:23-24; 2 Peter 1:10; Jude 1).  This is how the term “called” is being used in this passage.  The invitation must be accepted to receive the blessings (cf. Matthew 22:1-14).

“‘All things are ready,’ come to the feast!  Come for the table now is spread; ye famishing, ye weary come and thou shalt be richly fed.  Hear the invitation, come, whosoever will; praise God for full salvation for whosoever will” (Song: All Things Are Ready, by Charles H. Gabriel).

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