In The News: Camels and the Bible

Posted on March 22, 2014 by Bryan Hodge

“Camel bones suggest error in Bible, archaeologists say” (Foxnews).  “Will camel discovery break Bible’s back?” (CNN).  “Camel study throws the Bible’s historical accuracy into question”  (Global Post).  These headlines appeared in February of 2014.

Lidar Sapir-Hen and Erez Ben-Yosef archaeologists from Tel Aviv University studies the bones of camels in the area of an ancient copper mine located in the Aravah Valley, south of the Dead Sea.  These camels were used in the mining operation.  The bones date to the 10th century B.C. using radiocarbon dating.  This is the oldest find of domesticated camels in the area.

The issue raised by critics is that the Bible mentions camels being used by Abraham (Genesis 12:16; 24:10-ff; 24:61-ff) and Jacob (Genesis 30:43; 31:47) hundreds of years earlier than this oldest find of domesticated camel bones.

Let us respond: (1) The argument is based on a logical fallacy, ad ignorantiam.  Jack Hebert wrote, “The critics assume that their supposed inability to find archaeological evidence of domesticated camels in the southern levant at the time of Abraham somehow proves that none of these creatures existed in the region at that time.  This is not the first instance where skeptics have made such a fallacious statement; they once declared that the Bible was in error when it mentioned the Hittite people because evidence for their existence had not been found.  However, critics were eventually clearly shown to be wrong” (Genesis Camels: Bible Error? by Jake Hebert, www.icr.org).  “The use of camels for copper mining is an important discovery.  ‘But to extrapolate from that and say they never had domesticated camels in Israel in the 1,000 years before that is an overreach’ said Todd Bolen professor of Biblical Studies at Master’s College in Santa Clara, California” (The Latest Challenge to the Bible’s Accuracy: Abraham’s Anachronistic Camels? by Gorden Govier, www.christianitytoday.com.  (2) There is evidence that camels were domesticated in Egypt before Abraham’s time.  This evidence “come from a pottery camel’s head and a terra-cotta tablet with men riding on and leading camels” dated at 3150 B.C. (Camels in the Bible by Shawn Nelson, www.geekychristian.com).  “Egyptian artifacts depicting domesticated camels – which even secular archaeologists date before the time of Abraham – have been found” (Genesis Camels: Bible Error? by Jake Herbert).  Remember that Abraham was gifted his camels from an Egyptian Pharaoh (Genesis 12:16). (3) Camels may not have been widely used in Israel in Patriarchal times. (a) Camels are associated with the rich, men like Abraham and Job. (b) Camels are associated with other places.  Abraham recieved his camels from Egypt (Genesis 12:16). Jacob came out of Syria with camels (Genesis 30:43; 31:17).  Joseph was sold to Midianite traders who were traveling with camels to Egypt (Genesis 37:25-28).  “Even if camels were rare in the land of Israel during the time of the patriarchs, this does not mean that they were non-existent” (Genesis Camels: Bible Error? by Jake Herbert).

This story is greatly over-blown.  Why?  It seems that some are searching for a reason to reject the Bible.  Is this the best objection with which they can come?

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Brethren, We’re Drifting!

Posted on March 20, 2014 by Bryan Hodge

J.D. Tant (1861-1941) was not impressive by the standards of many.  He was not a large man.  He stood 5’7″ and never weighed more than 160 pounds.  He was not eloquent.  Fanning Yater Tant acknowledged, “Tant was no orator.  The rolling periods, the fine alliterative phraseology and the great swelling crescendos of the professional speakers of his day were foreign to his nature as they were unknown to his intellect” (J.D. Tant – Texas Preacher, p. 30).

However, he was a spiritual giant.  He baptized more than 8,000 men and women.  He debated at least 13 different denominations, and had over 300 debates.

He wrote hundreds of articles which appeared in various periodicals.  In these articles, especially  in his later years, he warned, “Brethren, we’re drifting.”  Let’s consider a couple of his warnings, and one additional point.

1.  Firm Foundation, June 15, 1915: “U.G. Wilkinson is slow of speech, deep, logical.  He is an able teacher, yet it takes him about one hour to preach a sermon.  But you have heard something when he is through.  David Lipscomb is on the same order.  Each of these men have forgotten more than I’ll ever know; yet I can take two twenty-year-old boys with me, and let each of them preach a twenty-minute sermonette, give the church the choice, and nine out of ten of them will want the sermonette boy!… Don’t forget, brethren, we are drifting” (ibid, p. 360).

Questions: Do we “hunger and thirst after righteousness”? (Matthew 5:6).  Can we say, “As the deer pants for the water brooks, so pants my soul for You, O God”? (Psalm 42:1).  Do we value the word, saying sincerely, “More to be desired are they than gold, Yea, than much fine gold; sweeter also than honey and the honeycomb”? (Psalm 19:10).  Or, “I have treasured the words of His mouth more than my necessary food”? (Job 23:12).

Tim Perkins tells a joke about a church that tells a preacher, “You are a perfect fit for us.  We do not like much preaching, and you’re as close to that as we could find.”  Why is it brethren that some can sit at a sporting event or in front of the TV for hours, but have trouble sitting through a sermon?

2.  Firm Foundation, August 8, 1933: “Well, I’ll admit that I have not the good English that N.B. Hardeman has.  Neither can I measure up to G.C. Brewer’s law of culture and refinement… I preach in my shirt sleeves, and put my pencils in my outside pocket.  And if my brethren don’t like it, they can go to the devil, and I’ll stay here and preach the Gospel to people that want to hear it … one of the ablest preachers we have in Arkansas lost his located job, not because he was not preaching the Gospel, but because one of the influential sisters in the church could not listen to his old-fashioned language.  She did not like his Arkansas grammar, and thus could not invite her denominational friends to hear him… I doubt if the poor thing could tell whether Jesus was crucified at Calvary or shot at Bunker Hill… when brethren condemn me on account of my rough manners and plain speech, I shall not be too upset about it, but shall speak kindly of them and pray for them.  And after life’s battle has been fought and we come before God to be judged, I may not be able to produce much refinement and education, but I will say, ‘Lord, I have done the best I could’… Each one of us should strive to fill our own corner and not throw rocks at his brother in another…  don’t forget we are drifting” (ibid, 433-434).

Questions: Do we place style about substance?  Do we try to learn and apply the message, or do we just criticize?  Remember some criticized Paul’s speech (2 Corinthians 10:10).  He replied, “Even though I am untrained in speech, yet I am not in knowledge” (2 Corinthians 11:6).

3.  Gospel Advocate, June 11, 1903: “Often in life’s walk I have almost become discouraged by seeing life’s failures and hearing evil speaking, lies, false representations among brethren, discord and hate.  Even when life’s pathway would seem to be crossed by dark clouds and storms of persecution gather, when vivid lightenings of jealousy would flash, and the deep-toned thunder of falsehood could be heard, I have often stopped to ask myself the question: ‘Is this the reward that I am to get from those who should be my friends for life?  Is it not better to let them alone and never try to save them?’  But through the midst and fog and gloom, I could think of a home, and remember that there is always the lamp of love, and welcome burning brightly for me there, and that anxious ones are looking for My coming.  Then I knew it was all worthwhile” (ibid, p. 263).

Questions: Why keep preaching?  Why not give up when life is unkind?  Consider 1 Timothy 4:16, “Take heed to yourself and to the doctrine.  Continue in them, for in doing this you will save both yourself and those who hear you.”  Hebrews 12:1: “Therefore… since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us.”

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Weightier Matters

Posted on March 11, 2014 by Bryan Hodge

Are all Biblical commandments of equal importance before God?  Does He view all of His instructions as being of equal weight?

We do know that earthly governments do not view all of their laws and ordinances exactly the same.  Murder, for example, is viewed as a greater offense against society than petty theft.  Yet, both are an attack upon the peace and harmony of society.  Both are punishable by law.  But one of the two is of even more seriousness than is the other.

What about God?  Are there certain commandments that bear greater weight?  And if so, which?

1.  Hosea 6:6 “For I desire mercy and not sacrifice, And the knowledge of God more than burnt offerings.”

 God certainly is not saying that He did not want men to sacrifice before Him and worship Him.  After all, it was He who introduced and commanded such.

The problem was that they thought that they could live like the devil all week, month, and year… so long as they remembered to keep the sacrifices.  There was little justice and mercy in those days (Amos 2:6-7; Micah 7:3), and yet they worshipped God Almighty.  God’s message is “you better begin to show mercy, love, and compassion first before you offer sacrifices to Me.  You need to learn and know Me and My ways better than you do” (Proverbs 15:88; 21:3, 27; Isaiah 59:1-2; Malachi 2:11-14).

Even so, today, we cannot hope to be acceptable to Him in worship, if we live contrary to Him in our manner of life.  Numerous passages are worthy of our meditation just here: Matthew 5:23-24; 1 Timothy 2:8; James 1:26; James 4:8; James 5:16; 1 Peter 3:7; 1 John 3:7; 1 John 4:20.  Any who so try simply do not really know Him as they should (1 John 2:4 cf. 1 John 1:60).

2.  Matthew 5:17-20   “Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

This passage teaches that what man may think is a minor commandment still is to be respected and heeded.  Woe unto the man who flippantly disregards some of God’s instructions as unimportant.

Remember it was one piece of fruit eaten which brought such misery into the world, and cost mankind the garden (Genesis 2:17; 3:6, 9-11, 16, 17-19, 22b, 24).  “But it was just one piece of fruit, what’s the big deal?”  Man might so reason, but with God it was a big deal.

Folks, let us not take the things that God says, even the minute details, as unimportant or trivial.  Let us learn from the past (Romans 15:4; 1 Corinthians 10:11).

3.  Matthew 22:36-40“Teacher, which is the greater commandment in the law?  Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.  This is the first and great commandment.  And the second is like it: You shall love your neighbor as yourself.  On these two commandments hang all the Law and the Prophets.’”

The man lived under the Old Law.  The Old Law contained 613 commandments:  248 positive commandments (i.e. – Thou shalt…);  365 negative commandments (i.e. – Thou shalt not…).  Which one of all of these commandments was the greatest?

Jesus does not hesitate to answer.  He responds by saying the greatest commandment is that you love God with all your heart, soul and mind (and strength – Luke 10:27).

Verse 37 is a quote from Deuteronomy 6:5.  We need to want to serve God (Psalm 122:1; Psalm 1:1-2; 2 Corinthians 9:7; 2 Corinthians 8:4; John 4:24; Colossians 3:2).  Note: one might compare Matthew 22:37 with 2 Kings 23:1-3, 24-25.  This is an inspired commentary.  Loving God and keeping His commandments are in separately linked, for if we truly love Him we’ll seek to follow His will ( John 14:15,21,23-24; 1 John 2:4; 5:2-3; 2 John 5-6) .

Moreover, Jesus said the next commandment is that we love our neighbors as ourselves.  Verse 39 is a quotation from Leviticus 19:18.  This love is also rooted in following God’s commands (Romans 13:8-10; 1 John 5:2-3; 2 John 5-6).

Why did Jesus pick these two commandments as the two greatest?  McGarvey has written, “It is called the first and great, as the sequel shows (verse 40) not because, apart from all others it is great, but because in observing it all others are observed… There is a tacit comparison of these two commandments to a hook in the wall on which are hung all the books of the law and the prophets.  As the hook supports all, so to keep these two commandments is to do all that is required by the scriptures” (On Matthew and Mark, p. 193).

Is it possible to keep God’s commandments ritualistically and not love Him?  Yes, people can follow certain portions of the law and not love as they should (Matthew 15:8; Revelation 2:2-4).  But, it is impossible to love as we should and not follow the law (John 14:15; 1 John 2:4; 1 John 5:3). And, it is impossible to truly follow His commandments and not love (Matthew 15:8; Revelation 2:2-4).

Is it possible to keep certain commandments and not love one’s fellow man properly?  It does seem possible (1 Corinthians 13:1-3; Matthew 6:1-ff; Hosea 6:6).  However, it is impossible to love one’s fellow man as he should without striving to follow God’s commands (Romans 13:8-10; 1 John 5:2; 2 John 5-6).

God’s desires more than ritualistic following.  He wants us to truly love Him and our fellow-man as we should and express that love by obedience to Him.

4.  Matthew 23:23-24  “Woe to you, scribes and Pharisees, hypocrites!  For you pay tithe of mind and anise and cumin, and have neglected the weightier matters of the law: justice and mercy and faith.  These you ought to have done, without leaving the others undone.  Blind guides, who strain out a gnat and swallow a camel.”

The items mentioned in verse 23 are small garden herbs.  Were they right to tithe of them under the Old Law?  Absolutely!  “These ought ye to have done, and not to leave the others undone.”  They indeed were correct in this matter (Deuteronomy 14:22).

Watch the hyperbole of verse 24.  The problem wasn’t that they strained the gnat.  Rather, it was that they swallowed the camel (Leviticus 11:4- one of the largest of unclean animals).  They had remembered the small details which they should have; But they had neglected bigger principles such as: judgment, mercy, faith.  While they were tithing even to the smallest of herbs, they often mistreated their fellow-man (Matthew 23:24; cf. Isaiah 1:17; Psalm 82:2-4).  Moreover, they often trusted much in self (Luke 18:9-14) and not enough in Jehovah, God.

Watch this, verse 23 speaks of greater damnation.  Yes, it seems to me that there may be degrees of punishment (Luke 12:41-48; Hebrews 10:28-29; Matthew 23:14) —  not that we should want to be in hell receiving even the least!

A modern example – Let us say that we were great defenders of truth.  Let us say that we were absolutely correct on any and every doctrinal subject which came up.  But, let us also say that we had little or no compassion, love and concern for humanity.  Let us say that we were more concerned about winning an argument than saving a soul.  Then, couldn’t it be said that we missed the weightier matters?  (see 1 Corinthians 13:1-3)

Should we defend the truth?  Yes!  Should we forget about the great principles of Christianity: Things like faith, hope, love, justice and mercy?  Absolutely not!

Conclusion

Yes, some commandments bear even greater weight than others.  This is the case not because some are unimportant, but because when we neglect certain principles, we miss what Christianity is about altogether.  Moreover, it does possible that some sins will even be punished with greater severity (Note how weightier matters – Matthew 23:23 is paired with greater damnation – Matthew 23:14).  None of God’s commandments, it should be understood, are unimportant.  Even one unrepented of sin can keep us from glory. Let us make sure that while observing the details, we do not lose sight of the big principles. Let us not deceive ourselves by thinking that giving attention to details like — proper church organization, proper worship form, proper doctrinal stance etc. — will cause God to over look a lack of faith, hope, love, justice, or mercy.

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Eight Woes ( Matthew 23)

Posted on March 7, 2014 by Bryan Hodge

It had been a day of questions.  First, the Pharisees questioned Jesus about paying taxes to Caesar (Matthew 22:15-22).  Their question was not sincere, but it was designed to “entangle him in his talk” (Matthew 22:15).  Then, the Sadducees questioned him about the resurrection (Matthew 22:23-33).  Finally, the Pharisees questioned Jesus about which commandment was greatest (Matthew 22:34-40).  He answered each question perfectly.  They “marveled” (Matthew 22:22), “were astonished at his teaching” (Matthew 22:33), and one scribe even exclaimed “well said teacher.  You have spoken the truth” (Mark 12:32).

Following these attempts to find fault with him, Jesus begins a stern rebuke of these hypocrites.  Let us notice…

1.  “Woe to you, scribes and Pharisees, hypocrites!  For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in” (Matthew 23:13).

It is very bad to reject Christ and his kingdom.  Jesus warned, “He who rejects my words, has that which judges him – the word that I have spoken will judge him in the last day” (John 12:48).

However, these men did not just reject the message themselves.  They went beyond this.  They kept others from receiving the message.  They did this by their: influence (John 7:46-48), words (Mark 3:22), and intimidation (John 7:13, 48; 9:22; 12:42-43).  Later bribery (Matthew 28:11-15) and force (1 Thessalonians 2:14-16) would be used.

Application: Are we a spiritual hinderance to others?  Jesus warned, “Whoever causes one of these little ones who believe in me to sin, it would be better if a millstone were hung around his neck, and he were drowned in the depth of the sea” (Matthew 18:6).

2.  “Woe to you, scribes and Pharisees, hypocrites!  For you devour widows houses and for pretense make long prayers.  Therefore you will receive greater condemnation” (Matthew 23:14).

They used religion to fleece the people, especially the weak (cf. 1 Timothy 6:5; Titus 1:10-11; 2 Peter 2:3).  Burt Groves commented, “One cannot be sure how they stole from the widows.  Possible, they pretended to help the widows while really helping themselves to their property” (The Gospel According to Luke, p. 214).

Application: How do we treat the weak?  “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:27).

3.  “Woe to you, scribes and Pharisees, hypocrite!  For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves” (Matthew 23:15).

They were evangelistic.  Their teachings produced men even more evil than themselves.  “Justin Martyr observes, that ‘the proselyte did not only disbelieve Christ’s doctrine, but were abundantly more blasphemous against him than the Jews themselves, endeavoring to torment and cut off Christians where ever they could; they being the instruments of the scribes and Pharisees (A. Clark Vol. 5, p. 220).

Application: What type of converts are we making?  “Let each one take heed how he builds… If anyone defiles the temple of God, God will destroy him” (1 Corinthians 3:10, 17).  Teaching is serious business.  “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

4.  “Woe to you blind guides, who say ‘whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it” (Matthew 23:16).

They had created a way to deceive.  Some types of oaths they considered binding, and others as nothing – it all depended on the exact wording used in the oath (Matthew 5:33-37; 23:16-22; James 5:12).

Application: Are we people whose word can be trusted?  Or, do we say, “Yes, I said that, but we did not shake on it.” or, “Yes, I said that, but I had my fingers crossed when I said it.”  Paul instructed, “Therefore, putting away lying, ‘Let each one speak truth with his neighbor'” (Ephesians 4:25).

5.  “Woe to you, scribes and Pharisees, hypocrites: For you pay tithe of mint and anise and cumin and have neglected the weightier matters of the law: justice and mercy and faith.  These you ought to have done, without leaving the others undone” (Matthew 23:23).

They were sticklers about keeping the small details of the law, yet they missed the greater principles.  The problem was not their attention to detail.  The problem was their neglect of bigger principles.

Application: Do we do this?  If we go through the acts of worship in proper doctrinal form, and maintain proper church organization, but neglect love and mercy what does it profit? (1 Corinthians 13:1-3; James 2:13).

6.  “Woe to you scribes and Pharisees, hypocrites!  For you clean the cup and dish, but inside they are full of extortion and self-indulgence” (Matthew 23:25).

They focused on external actions more than internal purity.  They worshipped God, but their hearts were far from Him (Matthew 15:1, 8).  They preached against murder and adultery, but not hate and lust (Matthew 5:16, 21-22, 27-28).  They did what they did, not to serve God, but to be seen of men (Matthew 23:5a; Matthew 5:20 cf. 6:1, 5, 16).

Application: What about us? God cares not just about our actions, but also our motives (Matthew 6:1-4, 5-6, 16-18).  Are we genuine in our Christianity, or is it just a show before others?

7.  “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness” (Matthew 23:27).

This is explained in the next verse.  They “outwardly appeared righteous to men, but inside (were) full of hypocrisy and lawlessness” (Matthew 23:28).

Application: Does our public image and true character match? It is possible for us to fool some people, but we can’t fool God.  He knows us.  We can put on our “Sunday best” suit or dress.  However, such will not hide our true state from God.

8.  “Woe to you, scribes and Pharisees, hypocrites!  Because you build the tombs of the prophets and adorn the monuments of the righteous, and say ‘if we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets… therefore, indeed I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city” (Matthew 23:32, 34).

They could easily see the sins of others, but they failed to see their own weaknesses and sins.  In truth, they were much like those who had rejected the prophets of old.

Application: What do we think of when we hear about the sins of those of old? We each need to take a long close look into the mirror, the perfect law of liberty (James 1:22-25).  Haddon Robinson has written, “A congregation convenes as a jury not to convict Judas, Peter, or Solomon, but to judge themselves” (Biblical Preaching, p. 27).

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“I Worship God At Home”

Posted on March 3, 2014 by Bryan Hodge

Several years ago,  I was studying with an individual.  I had convinced this person of many things.  Yet, I never could get this person through the doors of the church building and into the assembly.  As I encouraged him to come, his response was, “I worship God at home.”

How do you respond to such?  If the assembly was only for the honor and worship of God, couldn’t we do such at home?  Yes, I suppose if that is all God wanted, then He could have allowed us to stay at home and worship apart from others.  But, is that the only purpose of our coming together?

True, the assembly is to worship God, but the assembly has other purposes as well.  When we sing praises to God (Acts 16:25; Ephesians 5:19; Colossians 3:16), we are not only singing praises to God, but we are also “speaking to one another” or “teaching and admonishing” (and no doubt encouraging) one another through those same songs (Ephesians 5:19; Colossians 3:16).  One of the purposes of assembling is to “provoke (one another) unto love and good works” (Hebrews 10:24-25).  The communion is supposed to bring us together (Acts 20:7).

God wanted us to come together.  He knew that living a godly life in an ungodly world would be difficult.  Therefore, He instructed us to assemble (Hebrews 10:25), for it is from the assembly that we are prodded on to do right (Hebrews 10:24-25).  The assembly was designed to be a place of edification (1 Corinthians 14:3-5, 12-19, 26b; Ephesians 4:15-16).

As God’s people, let us remember that one reason for our assembling is to edify.  Let us use our tongues to edify (Ephesians 4:29).  Let us avoid things which do not (Titus 3:9-11).  Let us do everything we can to build each other up, and encourage one another each time we meet.  “Therefore let us pursue the things which make for peace and things by which one may edify another” (Romans 14:19).

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The Testing of One’s Faith

Posted on February 28, 2014 by Bryan Hodge

Make no mistake about it.  One’s faith will be tested, and tested again, in this life.  James writes of “the testing of your faith” (James 1:3).  These tests are common to man (1 Corinthians 10:13).  We should not be surprised when tested for such is not strange or unusual (1 Peter 4:12).

Let’s consider some ways that James indicates Christians are tested.

1.  Attitude when life is difficult

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

“Godisnowhere” could be viewed as, “God is now here” or “God is no where” The same letters in each, even the same order, but different views.

Even so, the trials of life can be viewed differently.  Some see such as an opportunity for spiritual growth (James 1:1-2; Romans 5:3-4).  Others become discouraged and give-up.

One should not give up.  “Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life” (James 1:12).

2.  Attitude toward prayer

James 1:5-8, “If any of you lacks wisdom, let him ask of God who gives to all liberally… let him ask in faith, with no doubting… for let not that man suppose that he will receive anything from the Lord.”

When one has difficulty seeing  how the difficulties of life can be used for spiritual growth, one should pray.  This is the context.

Prayer is important to a Christian’s spiritual health.  Prayer is mentioned six times in this book (James 1:5-8; 4:2-3; 5:13; 5:14-15; 5:16; 5:17).  One’s prayer life may be a great indicator (or barometer) of where one is in his spiritual walk.

“Ere you left your room this morning, did you think to pray?…                                               When you met with great temptation, did you think to pray?…                                                 When your heart was filled with anger, did you think to pray?…                                            When sore trials come upon you, did you think to pray?…                                                      (Song: Ere You Left Your Room This Morning by M.A. Kidder)

3.  Attitude toward God

James 1:13-14: “Let no one say when he is tempted ‘I am tempted by God’… each one is tempted when he is drawn away by his own desires and enticed.”

The focus has changed.  The earlier part of this chapter concerned external trials and difficulties (James 1:2-11).  The focus now is upon internal trials or temptations (James 1:13-18).

Man often tries to mitigate or deny his responsibilities for sin by pointing the finger elsewhere.  Some blame environment.  Some blame parents or spouse.  Some blame God.  However, temptation itself starts with the desires one has within him.  Examples: The desire to preserve one’s life may produce a temptation when faced with persecution.

It is not sinful to be tempted.  Even Jesus was temped (Hebrews 4:15).  The issue is how we respond to this temptation.

“Yield not to temptation, for yielding is sin”                                                                           (Song: Yield Not To Temptation by H.R. Palmer)

4.  Attitude Toward God’s Word

James 1:19-22: “Let every man be swift to hear, slow to speak, slow to wrath… receive with meekness the implanted word… be doers of the word and not hearers only.”

When life is difficult, instead of being filled with wrath toward God or man, and instead of rashly opening one’s mouth and spouting angry words, one should be swift to hear God’s word.  When temptation comes one should meditate on the word of God.

Moreover, one should not hear only.  One should hear and do God’s word.     The word is to be lived.  Anything less is self-deception (James 1:22 cf. 1:26-27).

As with prayer, even so with Bible reading – such may be a great indicator (a barometer) of where one is in his spiritual walk.  Remember, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4).

5.  Attitudes toward others

James 1:27: “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble…”

James 2:1-ff: “My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality… Listen my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the Kingdom which He promised to those who love Him.”

James 3:9-10: “With it (the tongue – B.H.) we bless our God and Father, and with it we curse men, who have been made in the similitude of God.  Out of the same mouth proceed blessings and cursings.  My brethren, these things ought not to be so.”

James 5:4-5: “Indeed, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth.  You lived on the earth in pleasure and luxury; you have fattened your hearts as in the day of slaughter.”

James 5:19-20: “Brethren, if anyone among you wanders from the truth, and someone turns back, let him know that he who turns a sinner from the error of his ways saves a soul from death and cover  multitude of sins.”

Some live their lives with little or no regard for others.  However, Jesus taught, “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets” (Matthew 7:12).  Paul wrote, “Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:4).  John wrote, “Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God.  He who does not love does not know God, for God is love” (1 John 4:7-8).

James instructs that one should: (a) care for the weak (James 1:27); (b) not disrespect the poor (James 2:1-ff); (c) be careful with our use of the tongue toward others (James 3:9-10 cf. 1:26).  The use of tongue is spoken of throughout this book, six times (James 1:19; 1:26; 3:1-12; 4:11-12; 5:9; 5:12).  “Angry words! O let them never from the tongue unbridled slip; may the heart’s best impulse ever check them ere they soil the lip… Love is much too pure and holy, friendship is too sacred far, for a moment’s reckless folly, thus to desolate and mar…  Angry words are lightly spoken, bittress tho’ts are rashly stirred, brightest links of life are broken by a single angry word… ‘Love one another,’ thus saith the Savior; children obey the Father’s blest command” (Song: Angry Words, by H.R. Palmer); (d) be fair in business (James 5:4-5).  (e) Seek to convert the lost (James 5:19-20).

6.  Attitude towards the world

James 1:27: “Pure and undefiled religion before God and the Father is this: …to keep oneself unspotted from the world.”

Some love the sinful things of the world (1 John 2:15-17).  James warns, “Adulterers and adulteresses!  Do you not know that friendship with the world is enmity with God?  Whoever therefore wants to be a friend of the world makes himself an enemy of God” (James 4:4).  Hebrews says, “Pursue… holiness without which no one will see the Lord” (Hebrews 12:14).

7.  Attitude towards time

James 4:13-17: “Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make profit; whereas you do not know what will happen tomorrow.  For what is your life?  It is even a vapor that appears for a little time and then vanishes away.”

The end may be closer than one thinks.  This point is made in one of Jesus’ parables, where God says to one, “Fool! This night your soul will be required of you; then whose will those things be which you have provided?” (Luke 12:20).

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The Great Invitation

Posted on February 26, 2014 by Bryan Hodge

“Come to Me, all you who labor and are heavy laden, and I will give you rest.  Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.  For My yoke is easy and My burden is light” (Matthew 11:28).

It consists of just fifty-two words in English.  But, what a message!

1.  Come to Me

The invitation suggests a distance between the Savior and those invited.  Sin creates that distance (cf. Isaiah 59:1-2).  “Can two walk together unless they are agreed?” (Amos 3:3).

The invitation suggests that He wants us to b saved.  He “desires all men to be saved and come to the knowledge of the truth” (1 Timothy 2:4).  He is “not willing that any should perish but that all should come to repentance” (1 Peter 3:9).

The invitation suggests that the sinner has the ability to respond to the Savior’s invitation.  When the people asked, “Men and brethren, what shall we do?”  They were given an answer (Acts 2:37-38).  Peter exhorted, “Save yourselves from this crooked generation” {Acts 2:40 [J.W. McGarvey commented, “The original word is in the imperative mood… it requires the act of saving to be done by the person addressed” (New Commentary on Acts, p. 41).  Wayne Jackson commented, “The fact that we are dependent upon God for our salvation does not, of course, negate man’s responsibility in the divine scheme… Actually, the verb is passive (‘be saved’) but because it is in the imperative mood (a command) the ASV translators rendered it ‘save yourselves’… God provides the plan; we must yield to it in obedience (Hebrews 5:9)” (Treasures From the Greek New Testament, pp. 23-24)]}

The invitation suggests that it is to Jesus, that man is to come.  Peter said, “Lord, to who shall we go?  You have the words of eternal life” (John 6:68).  Jesus declared, “I am the way, the truth, and the life.  No one comes to the Father except through me” (John 14:6).  Peter proclaimed, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved!” (Acts 4:12).

The invitation suggests that the choice belongs to man.  Jesus said of Jerusalem, “How often I wanted to gather your children together, as a hen gathers her chicks under her wing, but you were not willing” (Matthew 23:37).  He does not force us to respond.  He says, “Behold, I stand at the door and knock.  If anyone hears my voice and opens the door, I will come into him and dine with him, and he with Me” (Revelation 3:20).

2.  All you who labor and are heavy laden, and I will give you rest

Sin is pictured as a great burden, a crushing weight.  Isaiah uses the same language describing “A people laden with iniquity” (Isaiah 1:4).  This weight of sin will keep us from the prize (1 Corinthians 9:24 cf. Hebrews 12:1).

Some are sick and tired of carrying around the guilt of sin.  An invitation has been extended to all (cf. Matthew 28:19-20; Mark 16:15-16; Luke 24:47).  There is a promise of rest for those who accept the invitation.  Rest refers to the forgiveness of sins.

3.  Take My yoke upon you and learn from Me …  and you will find rest for your souls

This sets forth the condition for man to receive this rest.  (a) “Take My yoke upon you.”  That is, decide to serve Me.  David Sain commented, “Taking upon us the yoke of Christ means submitting to him” (Spiritual Sword, Vol. 32, No. 4, p. 12).  Roy Sharp wrote, “Christ’s yoke is also symbolic of a shared relationship of working together to do the Father’s will” (ibid, p. 5).  (b) “Learn of Me.”  That is, learn and follow my teachings. The great commission says, “Go therefore and make disciples of all nations… teaching them to observe all things that I have commanded you” (Matthew 28:19-20).

Rest is mentioned a second time.  H. Leo Boles thought that the two might not be synonymous.  He commented, “‘Rest’ in verse twenty-eight may be equal to forgiveness of sin, and ‘rest’ in verse twenty-nine may refer to the rest the faithful one’s have in heaven (Commentary on Matthew, p. 254).  There absolutely is a rest to come for the faithful (cf. Hebrews 4:9; 2 Thessalonians 1:7; Revelation 14:11, 13).

4.  I am gentle and lowly in heart

The nature of the Savior ought to prompt us to respond.  Albert Barns commented, “He is giving a reason why they should embrace his religion.  That was, he was not harsh, overbearing, and oppressive like the Pharisees, but meek and mild and gentle in his government His laws were reasonable and tender” (The Gospels, p. 124).

5.  My yoke is easy and My burden is light

This is especially true when one considers eternity.  Romans 6:16, “Do you not know that to whom you present yourselves slaves to obey, you are that one’s slave whom you obey, whether sin leading to death, or of obedience leading to righteousness?”  Romans 6:23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

Wendell Winkler penned these words, “The world longs for rest.  The athlete longs for rest after  grueling scrimmage.  The laborer longs for rest after a toiling day.  The traveler longs for rest after a weary journey.  But, these, though legitimate, fade into oblivion when compared to the weary, sin-burdened soul” (Spiritual Sword, Vol. 32, No. 4, p. 7).  Won’t you accept the Savior’s invitation?

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The Nature of Man

Posted on February 24, 2014 by Bryan Hodge

The Jehovah Witnesses, The Seventh-Day Adventists and others believe that man has no eternal nature. They believe that when man dies, that he is “dead like Rover, dead all over”. They are materialists.

Spirit

Materialists define “spirit” as “God’s active life force,” or “the breath of life”. It is claimed that such is given to man when he comes to life, and returns to God at death (Genesis 2:7; Psalm 146:4; Ecclesiastes 3:19-21; Luke 23:46).

Reply – The term “spirit” is used in a variety of ways in the scripture. The term “spirit” has to do with what is invisible or immaterial. Foy Wallace Jr. in defense of man having an eternal spirit pointed out “the word incorruptible in 1 Peter 3:1-4 is the same Greek word (for) immortality in 1 Timothy 1:17” (Quoted by Johnie Scaggs Jr, 2002 Spring Bible Institute Lectureship, Jehovah Witnesses, p. 485).

Soul

Materialists point out that the term “soul” is used of animal life [Genesis 1:20 (life); Genesis 1:21, 24 (Living creature); Genesis 1:30 (life); Genesis 2:7 (soul)]. Thus, Man is not said to have an eternal soul.

Reply – The term ‘soul’ is used in a variety of ways in the scriptures. The term is used at times of God [Jeremiah 51:14 (Himself); Amos 6:8 (Himself); Psalm 11:5 (soul); Job 23:13 (soul)]. Robert Morey made this observation, “in no way can God’s nephesh (soul) be reduced to the principle of physical life, because God does not have a physical body” (Death and the Afterlife, p. 46). The term has to do with life, being or existence. The soul is distinguished from the body (Matthew 10:28). There is an existence beyond this fleshly existence (Philippians 1:21-24). This body is compared to a tent (2 Peter 1:13).

Sheol/Hades

Materialists teach that sheol (Hebrew) or hades (Greek) are references to the grave. They teach that there is no conscious existence in sheol/hades.

Reply – the KJV translates sheol 31 times by the term “grave”. However, I would suggest that such is not a good rendering. Consider: (1) The original terms sheol/hades are never in the plural. However, the Bible does speak of “graves” and “sepulchers” e.g. Exodus 14:11. When such is spoken of in the plural, a completely different word is used (mnemion, or qeber). (2) The original terms sheol/hades are never used of that which belongs to man. However, a grave (qeber) may belong to a man e.g. Genesis 50:5. (3) Sheol/Hades are not spoken of as being dug, carved out, or occupied by burial. However, a grave (qeber) maybe (Genesis 50:5; 2 Samuel 3:31; 2 Chronicles 16:14; 32:33; Isaiah 22:16). (4) Sheol/Hades are not spoken of in a specific location. However, graves (qeber) is so spoken of in specific locations (Genesis 50:5; Exodus 14:11). (5) Sheol/Hades are not said to be inhabited by body and bones. However, the grave (qeber) is (2 Samuel 12:14; 1 Kings 13:30-31; Jeremiah 8:1; 26:23). (6) Hades is inhabited by those with consciousness [Luke 16:22-23 (now some will argue that this account in Luke is a parable and therefore is not expressing reality. However, parables are always couched in realistic language – e.g. “behold a sower went out to sow.”)] Jesus had power in hades (John 10:17-18 cf. Acts 2:27).

No Consciousness

Materialists argue that there is no consciousness after death. Two favorite passages to support this view are Ecclesiastes 9:5 and Psalm 146:3-4.

Reply – Ecclesiastes 9:5 – (1) The words “know nothing” or “know not anything” are sometimes used in a qualified or relative way (cf. 1 Samuel 20:39; 2 Samuel 15:11; Job 8:9). (2) In context, the words are qualified by “under the sun” (Ecclesiastes 9:6).

Reply – Psalm 146:3-4 – (1) The word “thoughts” are sometimes qualified (Isaiah 55:7). (2) “Thoughts” sometimes refer to purposes/plans (Job 17:11) or counsels (Psalm 33:11). (3) The context, men are weak. Their promises, purposes, and plans may not always be accomplished due to their own mortality. God is not like this. We can and should trust in Him.

Best Approach

Sometimes in studies with materialists, I say, “Instead of arguing these (points about man’s nature, the nature of the hereafter, etc.), let’s grant for a moment that all you assert is correct. God is a good God, and if I’m found in His favor at the Lord’s coming, I will be blessed (note:  Jehovah Witnesses, and Seventh Day Adventist would agree with this). Now, you tell me what to do to be found in His favor at that time.” Try shifting the study to this point. Let us each so live that we are prepared for that day.

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Don’t Judge

Posted on February 22, 2014 by Bryan Hodge

“Judge not that you be not judged” (Matthew 7:1; Luke 6:37).

“He who is without sin among you, let him throw a stone at her first” (John 8:7).

“There is one Lawgiver… who are you to judge another?” (James 4:12).

We often hear these verses quoted.  We, out of concern, try to reason with one living a life contrary to God’s word, only to have these words directed against us.  We turn on a television or radio talk show.  A moral issue is being discussed.  If the Bible is mentioned, the retort is “Judge not that you be not judged,” or, “He who is without sin… let him cast the first stone.”  I think that these must be among the most quoted Bible verses.

Let us consider these verses a bit closer in their context.

1.  Matthew 7:1-6.  The immediate context concerns hypercritical and hypocritical judging, “And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye” (Matthew 7:3)  “Hypocrite!” (Matthew 7:5).

The immediate context is not forbidding all judging.  (a) Matthew 7:5: “First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.”  Do not be a hypocrite.  Get your life in order.  Then, you will be in a better position to help your brother.  “Therefore, you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things” (Romans 2:1).  Do not be like the one who says, “Do as I say, not as I do.”  (b) Matthew 7:6: “Do not give what is holy to the dogs; nor cast your pearls before the swine.”  This is said in the same context.  We are to judge some to be “dogs” and “swine.”

There is also the matter of self-contradiction.  Those who think Matthew 7:1 forbids all judging, and who are quick to quote this passage to others whom them perceive as judging, are in fact, judging others to be in violation of Matthew 7:1.  Consistency, thou art the jewel!

2.  Luke 6:37-38.  This is the parallel passage to Matthew 7:1. However, there are some additional things I wish to consider.

The immediate context concerns how we treat others.  (a) Jesus has set the “Golden Rule” (Luke 6:31).  (b) He has instructed that this is to be practiced even towards those who are enemies, an towards those who cannot repay their kindness, or benefit them in some way (Luke 6:32-35 cf. Luke 14:12-14).  (c) Finally, He sets forth the principle of reciprocity.  That is, in general the way you treat others is the way they will treat you in return.  Notice the wording found in the King James Version, “Judge not, and ye shall not be judged: condemn not, and ye hall not be condemned: forgive, and ye shall be forgiven; give, and it shall be given unto you; good measure, pressed down, and shaken together, running over, shall men give into your bosom.  For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:37-38 cf. Proverbs 11:26-28; Ecclesiastes 11:1-2).

The remote context does not forbid all judgment.  (a) We are to discern between right and wrong (Acts 17:11; 1 Thessalonians 5:21; Hebrews 5:12; 1 John 4:1).  (b) We are to practice church discipline (Matthew 18:15-17; Romans 16:17; 1 Corinthians 5; 1 Corinthians 6:5; 2 Thessalonians 3:6-ff; 1 Timothy 6:3-5; Titus 1:10-11; 3:10; 2 John 9-11).  (c) We are to judge whether a man is qualified to serve as an elder or deacon (1 Timothy 3:1-ff; Titus 1:5-ff).  (d) We are to identify and help those who are in sin (Galatians 6:1-2; James 5:20).  (e) We are to “judge not, according to the appearance, but judge righteous judgment” (John 7:24).

3.  John 8:1-11.  History should be considered.  The Jews, at this point in time, were being ruled by Rome, and had no legal right to execute capital punishment on their own (cf. John 18:31).  The scribes and Pharisees are trying to entrap Jesus in a dilemma.  (a) If he refuses to allow the execution, they no doubt are going to try to paint him as one who does not respect Moses’ law.  (b) If he agrees to her execution, then they no doubt plan to report such to Roman authorities, and paint him as lacking respect for Roman authority.

Moses’ law should be considered.  The scribes and Pharisees’ trap was not much of a trap for they had not followed Moses’ law in the matter.  (a) The law required two or more witnesses (Deuteronomy 17:6; Deuteronomy 19:15).  One wonders if there were actual witnesses.  (b) The law required that both the man and the woman be brought into judgment (Leviticus 20:10; Deuteronomy 22:22).  Where was the man?  Why had they not brought him to Jesus? Was the man one of them? (c) The law required that the witnesses cast the first stone (Deuteronomy 17:6-7).  No one was willing to do this.  Where there any real witnesses?  (d) Why bring the woman to Jesus?  Was Jesus an earthly judge?  (cf. Luke 12:13-14).

What did Jesus mean when he said, “He who is without sin among you, let him throw a stone at her”?  (a) He may have meant “without sin in how this matter had been handled”.  They had not followed the law.  (b) He may have meant “without sin in the same matter.”  (cf. Romans 2:1-3).  Had some of them been in sin with her?  Or, at least been guilty of the same sin?  (c) It certainly does not mean that one cannot condemn another, if one has ever been guilty of any sin.  Governments may enforce laws (cf. Romans 13).  Church discipline is to be practiced (1 Corinthians 5; 2 Thessalonians 3, etc.).

Some seem to think that Jesus simply overlooked this woman’s sin.  He did not.  He told her, “go and sin no more” (John 8:11).

4.  James 4:11-12.  The kind of judging under consideration here is very likely the kind addressed previously in this book.  James 2:2-4: “If there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,’ and say to the poor man, ‘You stand there,’ or ‘sit here at my footstool,’ have you not shown partiality among yourselves, and become judges with evil thoughts?”  Evil judges show partiality (cf. Leviticus 19:15; Deuteronomy 1:17).

Watch the fact that the kind of judging mentioned is connected with being a lawgiver (James 4:11-12).  We should not judge others unfairly, or by some self-created unjust standard.  “Do not judge according to appearance, but judge with righteous judgment” (John 7:24).

One commentator added this thought, “The Christian must judge right and wrong on the basis of the word of God.  But he must not judge his fellows out of hatred, pride, or some other false motive” [Shelly, What Christian Living is All About (Studies in James, p. 54].

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Making It Understandable

Posted on February 19, 2014 by Bryan Hodge

It is sometimes frustrating for preachers, and members of the church, who are trying to teach the Bible to others.  People can think technically, and deeply when they want.  If the job, or school demands that they learn something new, i.e. – learning a new operating system, people apply themselves, and learn what they need to.  But, they won’t think very deeply when it comes to the Bible.  They want to be spoon-fed.  This frustration is not new (Hebrews 5:11-12).  Oh that men would think more deeply, and seriously!  Oh that they would use their God-given brains! (none of us use more than a small percentage of that grey matter that we are capable of using!).

On the other hand, there are some preachers and teachers that make things more difficult and technical, than needed.  Sometimes in teaching others, we assume that the listener knows certain things, when they do not.  We assume, and even take for granted, that they know what we know, and we forget all those many hours and years that we’ve spent studying.  In such cases, the listener may be awed by our knowledge, but, still comes away not really understanding what we were trying to get across.  They may be impressed with the messenger, but they miss the message.  I heard someone say after listening to a well-known speaker, “I don’t know what he said, but it sure must have been good.”  Let’s be honest.  If the message is not understood, no matter how fine a sermon it may have been, the preacher, or teacher, really has not accomplished what he needs to.

Now, having said this, let’s consider how some great Bible teachers, and even how the Master teacher Himself, presented their lessons.  By so doing, perhaps we (each and every one of us) might become better evangelists for the Lord.

First, let us consider the manner of presentation of the Apostle Paul.  Do we realize how many times Paul quoted from uninspired sources, and even pagan religious material, to relate himself to his audience, to lay some common ground that might be built upon, and in order to make a point?  In Titus 1:12, we find the words, “One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons’ This testimony is true.”  Understand, that Paul here-in, is quoting Epimenides, a Cretan poet who lived in the 6th century B.C..  Why does he do this?  He does this, no doubt, to show Titus what he is up against; And, he may have done this to demonstrate to those at Crete just what their reputation was, a reputation that had been well-known for 600-plus years.  In 1 Corinthians 15:32, Paul reasoned: “…If the dead do not rise, ‘Let us eat and drink, for tomorrow we die.'”  Paul’s point is this, “If men think that they’ll, in the end, die like beasts, then they’ll live like beasts; And, if there is no hope of an afterlife, then why do we endure the things we do?  Let’s not hold to the hardships and demands of first century Christianity; Let’s just enjoy life.”  Again, I ask you to understand that in making this point, Paul quotes from an uninspired source.  He quotes  an Epicurean maxim that had been around since the 4th or 3rd century B.C. Greece.  Also, by implication he refutes such a philosophy by arguing for, and producing proofs of an afterlife.  Next, let’s go to Acts 17:28a: “for in Him we live and move and have our being.”  Paul is in the middle of his great sermon on Mars Hill (or the Areopagus).  Right in the midst of that sermon he quotes from Epimenides (a 6th century B.C. poet).  Epimenides’ actually originally applied these words to Zeus, who was supposed to be the “father of gods and man.” The entire context of the original quote reads: “They fashioned a tomb for thee, O holy and high one… But thou art not dead: thou livest and abidest forever, For in thee we live and move and have our being.”  Was Paul, by appealing to this quote, saying that these Athenians were right in their worship to Zeus?  Certainly not!  But, he was showing them that he was familiar with what they believed, and that certain concepts that they had about God were correct.  He is alive.  He is the originator and propagator of Heavenly beings, and mankind.  He is the sustainer of life itself.  Finally, look at Acts 17:28b, “For we are also His offspring.”  This line is a quote from the poem Natural Phenomena. It was written by Aratus of Cilicia.  His poem is dated from the 3rd century B.C..  It was a poem about Zeus.  Watch the words:

                        “Let us begin with Zeus; never leave him unmentioned, O mortals.                                                      All roads are full of Zeus and all men’s meeting places;                                                                                the sea and the harbours are full of him.                                                   In all our ways we all have to do with Zeus; for we also are his offspring.”

Now what Paul is doing by quoting this is saying, “I am familiar with what you believe, and what you teach about Zeus, some of those things are not so different from what I teach about God.”  Paul is laying out common terminology, and common concepts to reach his audience, and teach them about the true God.  F.F. Bruce has said, “It is, in fact, quite consistent with Paul’s outlook to allow that these writers’ expressed thoughts which, despite the pagan context in which they were conceived, indicated a real, if limited apprehension of the true God.”  Paul always tried to relate himself to his listeners.  He even used native language to do so (Acts 21:37; Acts 22:2).

Second, let us consider the preaching and teaching of the Master teacher – Jesus Himself.  We are told that “the common people heard Him gladly” (Mark 12:37).  The word “common” means literally “much varied, manifold” according to Thayer or “much diversity” according to Arndt-Gingrich.  It is a word that is used of the masses.  Now watch the fact that when Jesus spoke, His sermons were not directed to just the intellectuals, but to the masses.  His sermons had wide appeal in spite of the fact that those people were from a diverse background.  How did He do this?  He did this by using illustrations that were of familiarity to them.  He spoke of sheep (e.g Luke 15:4-5).  He spoke of sowing seed (e.g. Luke 8:5-ff). He spoke of fig trees (e.g. Luke 13:6-ff; 21:29-31).  He spoke of fishing (e.g. Matthew 4:19; 13:47-ff).  The Bible also is filled as a whole with illustrations from agriculture (e.g. 2 Timothy 2:6; James 5:7), and sports (e.g. 1 Corinthians 9:24-27; 2 Corinthians 5:9; Galatians 5:7; Philippians 3:13-14; 2 Timothy 2:5; Hebrews 12:1).  Jesus built  upon truths that He knew they already accepted to help make His greater point (e.g. Luke 15:4, 8; Luke 14:5).

Third, consider the example of Ezekiel.  He used visual aids in his teaching.  Just read Ezekiel 4:1-3, or Ezekiel 12:1-7; or Ezekiel 24:1-14.  This method of teaching was not limited to the Old Testament.  The prophet Agabus uses the same method under the New Testament period (Acts 21:10-11).

Now here are some lessons from these three examples that we might apply when teaching others.  (1) It may help to know what other people believe.  It may make teaching them so much easier. It is good to know what others believe, and how they use their terminology. (2) It may help to try to couch your words in language and illustrations with which they are familiar.  (3) We should not make it more difficult than it has to be. Try to keep thing simple. Unless they are intellectuals, or scholars who want to get technical, and are making technical arguments.  (4) We do well if we find truths that they accept to build upon, and drive home the point being taught.  (5) Sometimes visual aid helps get the point across. It is acceptable to use such.

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