Reading the Psalms

Posted on January 7, 2014 by Bryan Hodge

Reading the Psalms can be a spiritually rewarding exercise. The Psalms contain rich examples of the proper attitude towards: (1) God — “As the deer pants for the water brooks, so pants my soul for You, O God” (Psalm 42:1). (2) Scripture — “More to be desired are they than gold, yes, than much fine gold; sweeter also than honey and the honeycomb. Moreover by them your servant is warned, and in keeping them there is the great reward” (Psalm 19:10-11); and (3) Worship — “I was glad when they said to me, ‘Let us go into the house of the LORD’” (Psalm 122:1).

The Psalms can also help enrich one’s prayer life. A church in Texas once had a spring series entitled “Prayers of the Heart.” It was based on the following Psalms: (1) Psalm 1 — “Praying our inattention”; (2) Psalm 2 — “Praying our intimidation”; (3) Psalm 3 — “Praying our trouble”; (4) Psalm 8 — “Praying our creation”; (5) Psalm 51 — “Praying our sin”; (6) Psalm 103 — “Praying our salvation”; (7) Psalm 23 — “Praying our fears”; (8) Psalm 137 — “Praying our anger”; (9) Psalm 6 — “Praying our tears”; (10) Psalm 73 — “Praying our doubts”; (11) Psalm 90 — “Praying our death”; (12) Psalm 150 — “Praying our praise!”

The purpose of this writing is to give you a “table of contents” to aid you in your use of the Psalms.

1. Affliction Psalms: 3, 4, 5, 7, 11, 13, 16, 17, 22, 23, 26, 27, 28, 31, 35, 41, 42, 43, 44, 51, 55, 56, 57, 59, 60, 62, 63, 64, 69, 70, 71, 74, 77, 79, 80, 83, 84, 86, 88, 89, 94, 102, 109, 120, 123, 129, 137, 140, 141, 142, 143

2. Didactical (Teaching) Psalms: 1, 5, 7, 9, 10, 11, 12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 39, 49, 50, 52, 53, 58, 73, 75, 82, 84, 90, 91, 92, 94, 101, 119, 121, 125, 127, 128, 131

3. Historical Psalms: 78, 105, 106

4. Intercessional Psalms:  20, 67, 122, 132, 144

5.  Penitential Psalms:  6, 25, 32, 38, 51, 102, 130, 143

6. Praise Psalms: 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95, 96, 97, 99, 104, 111, 113, 114, 115, 116, 117, 118, 134, 139, 146, 147, 148, 148, 150

7. Prophetical Psalms:  2, 16, 22, 40, 45, 65, 68, 69, 72, 87, 97, 110, 118

8. Thanksgiving Psalms:

A. For goodness to Israel – 21, 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149

B. For goodness to mankind —  23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146

C. For goodness to individuals —  9, 18, 30, 34, 40, 75, 103, 108, 116, 118, 138, 144

 9. Alphabetical Psalms (Based on the Hebrew alphabet):  9, 10, 25, 34, 37, 111, 112, 119, 145

 10. Imprecatory Psalms:   2, 5, 7, 35, 37, 58, 59, 69, 79, 83, 109, 137, 139, 143

Note: I claim no originality for this list. This list was composed from lists produced by others.

Other odds and ends: (1) The term “Selah” appears 71 times in the Psalms and 3 times in Habakkuk. This seems to have been a musical instruction. “Many, moderns derive Selah from a root meaning, ‘to raise,’ and suppose it to be a sign to the musicians to strike up with louder accompaniment. Possibly the singing ceased for a moment. A few think it is a liturgical direction to the congregation to ‘lift up’ their voices in benediction. It is unwise to dogmatize as to the meaning of this very common word” (ISBE vol. 4, p. 2488). “While many explanations have been given for this word, the most plausible is that which derives it from the root salal meaning ‘to lift up’. The LXX renders it diapsalms, which means musical interlude. Selah then is not a word to be read aloud …” (Gleason L. Archer, Jr., A Survey of Old Testament Introduction, p. 459).

(2) The fact that instrumental music is mentioned in the Psalms (33:2; 43:4; 49:4; 57:8, 71:22; 81:2; 92:3; 98:5-6; 108:2; 147:7; 149:3; 150:3-6) in no way means that such is authorized for use in New Testament worship. Remember animal sacrifice is also mentioned in the Psalms (66:15; 118:27-28).

(3) It is best to regard Psalm 137:9 as a predictive statement. Kyle Butt has said, “This is a predictive statement. He is talking about Babylon. And he says that the Persians are going to come in and take your children and dash them against the stones. The way he uses the word happy is the same way that Jeremiah uses it in Jeremiah chapter 12 verse one” (A Christians Guide to Refuting Modern Atheism, p. 27). Indeed such was to happen to Babylon (Isaiah 13:16-19). The ESV Study Bible points out, “The vile practice of destroying infants of a conquered people is well attested in the ancient word (e.g., 2 Kings 8:12; Hosea 10:14; 13:16; Nehemiah 3:10; Homer liad 22.63), and was therefore foretold of the fall of Babylon (Isaiah 13:16). Further, the Babylonians had apparently done this to the Judeans (as the connection with Psalm 137:8 suggests) and the prophets led the people to await God’s justice” (Isaiah 47:1-9; Jeremiah 51:24). The NIV Study Bible reads, “The author may have known the Lord’s announced judgment (Isaiah 13; 21:1-10; 47: Jeremiah 50-51; Habakkuk 2:4-20). War was cruel then as now; women and children were not spared (see 2 Kings 8:12; 15:16; Isaiah 13:16, 18; Hosea 10:14; 13:16; Amos 1:13; Nahum 3:10)”. I think this to be correct.

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Imputed Righteousness and Guilt

Posted on January 2, 2014 by Bryan Hodge

The Bible is plain; one must be counted righteous to be allowed entrance into heaven (1 Corinthians 6:9). However, the Bible is also plain—on our own, “There is none righteous, no not one” (Romans 3:10, 20, 23).

Yet, God has provided a way. In spite of our shortcomings, in spite of our unrighteousness, and in spite of our lack of flawlessly living according to His legal standard—we can be counted as righteous. (1) Abraham was so counted, because of his faith in God (Romans 4:3). (2) David spoke of God imputing righteousness apart from works (Romans 4:5-8). The term “works” in context refers to flawless works of obedience, which leaves one in need of no forgiveness, no grace, no mercy. This is clear by comparing Romans 4:5-6 with Romans 4:7-8. The phrase, “the righteousness of God” does not refer to God’s personal righteousness, but God’s plan for man’s righteousness, that is His counting of man as righteous. This too is clear from the context of Romans 4:1-8. (3) The Bible speaks of men and women being righteous: (a) For example, some are so-called in the Psalms—(Psalm 1:5; 5:12; 11:5; 14:5; 34:15, 17, 19; 37:16, 17, 21, 25; 55:22; 75:10; 92:12, etc.). (b) Also Habakkuk—(Habakkuk 1:4); (c) Also Zacharias and Elizabeth (Luke 1:6); (d) Consider—James 5:16. (3) Man, today, can be counted as righteous “through faith in Jesus Christ” (Romans 3:21-23). God “imputes righteousness” (Romans 4:3, 6, 9, 11, 21-24). The word “impute” means: “to put down to a person’s account” (Vine’s), “to reckon, count, compute, calculate, count over” (Thayer). This same word is also rendered in this same text of Romans 3-4, “accounted” (Romans 4:3, 9, 22).

Some have thought that God “imputes righteousness” to us by taking Jesus’ personal righteousness and wrapping us in it. This might be termed “transferred righteousness.” The idea is that God does not see our lacking deeds, because when He looks at us He sees Jesus’ personal deeds on earth. He sees Jesus following the law. He sees Jesus showing kindness to others. He sees Jesus properly engaged in worship.

However, as a Christian, we are reminded: (1) “Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous” (1 John 3:7 cf. 2:29). (2) “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Galatians 6:7).

There is a significant difference between one having a right standing with God, being accounted righteous because forgiveness of sins has been extended through the blood of Christ, and God over looking our manner of life, because Jesus’ perfect obedience has been transferred to us. Brother Guy Woods commented, “Was not Christ made ‘righteousness’ for us? (1 Corinthians 1:30). The Lord became the means of righteousness for us in that it is through him we are privileged to receive “the gift of righteousness” (Romans 5:17); but this is accomplished through compliance with His will … and not through some mysterious bestowal of merit. The doctrine of transferred righteousness is … dangerous because it encourages people lightly to consider the commandments of the Lord” (Q&A Vol. 2, pp. 190-191).

Did God “impute” our guilt to Jesus? Some have taken the position that Jesus literally became guilty of all the sins of the world. This is inferred from 2 Corinthians 5:21.

However, the word “sin” in 2 Corinthians 5:21 is actually a figure of speech (metonymy) the cause (sin) is being put for the effect (sin offering). Read Exodus 29:14 (the word “offering” is not in the original, see ASV). Also, read Hosea 4:8 and Hebrews 9:28.

Jesus was a lamb without spot or blemish (1 Peter 1:18). He did not become literally guilty of sin. He no more became guilty of sin, than did the scapegoat of old (Leviticus 16:15-ff; 16:20-ff).

God neither transferred to Jesus the guilt of our sin (but Jesus did serve as a sin offering for us), nor did God transfer Jesus’ personal righteousness to us (though, through His sin offering we can be counted as righteous). Only through him can we be counted as righteous! The reason that God legally counts us as righteous is that there is forgiveness of sin through Christ.

Paul wrote, “not having my own righteousness, which is from the law (perfect obedience to the law, without the need for grace B.H.), but that which is through faith in Christ, the righteousness which is from God by faith” (Philippians 3:9). It is only through Christ man may be counted righteous.

 

 

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The Feasts

Posted on December 28, 2013 by Bryan Hodge

There were three great annual feasts in Israel (Exodus 23:14-ff; Deuteronomy 16:16). All men of Israel were to attend (Exodus 23:17; 34:23; Deuteronomy 16:16).

There are two Hebrew terms which are significant in a study of these feasts. (1) Hag: This word refers to movement. “ Pilgrimage … feast, especially one observed by pilgrimage” (B-D-B). “This word especially refers to a feast observed by a pilgrimage” (Vine’s). (2) Moed: This word refers to an appointment. “Appointed time, (or) place, (or) meeting (B-D-B). Both of these terms are translated “Feast”.

The Bible says, “Whatever things were written before were written for our learning” (Romans 15:4 cf. 1 Corinthians 10:11). The festivals of old were “a shadow of things to come” (Colossians 2:16-17). There must be something we can learn from a study of the Jewish feasts.

1. The Feast of Passover and Unleavened Bread.

This was the first of the annual feasts. The Passover and Unleavened Bread were together one feast (Leviticus 23:5-14; Deuteronomy 16:1-8). Passover occurred on Abib or Nisan 14th. Unleavened Bread occurred on Abib or Nisan 15th-21st. Their months were based on a lunar cycle. According to our calendar, these things would occur in March-April.

Passover commemorated God’s passing over in judgment those who had the lamb’s sacrificial blood applied to the doorposts and lintel of their dwelling (Exodus 12:7, 13). The sacrifice involved a male lamb without blemish (Exodus 12:5), still in its youth (Exodus 12:5). No bones were to be broken (Exodus 12:8). The sacrifice lamb was to be eaten by the circumcised (Exodus 12:43-51). This was both a remembrance and a proclamation of what God had done (Exodus 12:25-27). Note: The term “Passover” is sometimes used of the sacrifice itself (Exodus 12:11; 12:21).

Christ is our Passover sacrifice (1 Corinthians 5:7). He was offered as a lamb without spot (1 Peter 1:18-19). He was just 33 years old (Luke 3:23 cf. John 2:13; 4:35 cf. 5:1; 6:4; 11:55). His bones were not broken (John 19:32-36). His blood is applied to us (1 Peter 1:2 cf. Hebrews 10:22. Note — “sprinkling” refers to blood cf. Hebrews 9:13, 19; 11:28; 12:24). We come in contact with his saving blood in baptism (Revelation 1:5; 7:14 cf. Acts 22:16 cf. Romans 6:3). We are to keep this feast (the Lord’s Supper) each first day of the week in remembrance of Him (1 Corinthians 11:23-26). It is for the disciples (Acts 20:7). Those who have undergone the circumcision without hands (Colossians 2:11-13). God cuts away our guilt of sin in baptism (Colossians 2:11-13). Note — “without hands” is a Biblical expression for something God does and not man (cf. Daniel 2:44-45).

Unleavened bread was to be eaten to remember the Exodus (Exodus 12:8-9, 11, 17-18; Leviticus 23:4-6; Deuteronomy 16:1-4). All leaven was to be removed from their houses.

Concerning us: Jesus instituted the Lord’s Supper during the Passover. There was no leaven in the Passover observance (Exodus 12:8-9, 11, 18-19; Deuteronomy 16:1-4). Moreover, we keep the church pure with church discipline and self-discipline, “purging out the old leaven” (1 Corinthians 5:1-8).

2. The Feast of Weeks, aka Feast of Harvest, aka Feast of First fruits, aka Pentecost.

This was the second great feast in the Jewish calendar. This feast occurred in their month of Sivan, or during our month of June. It occurred seven Sabbaths and a day after the Passover. Thus, it always occurred on the first day of the week (Leviticus 23:15-16). It was called the Feast of Weeks, due to the counting of seven weeks after Passover (cf. Leviticus 23:15-16). It was called “Pentecost” in the N.T., due to its occurring 50 days from the Sabbath after Passover. It was a one-day festival (Deuteronomy 16:9-12).

This feast was called the Feast of First fruits (Numbers 28:26). It was a harvest festival (Exodus 23:14-19). “The festival was the time when … the first-fruits of the corn-harvest (grain, wheat B.H.) … were formally dedicated” (Zondervan’s Pictorial Dictionary, p. 634-f).

The term “first-fruits” is figuratively used of the first converts in a particular place (Romans 16:5; 1 Corinthians 16:15), or in reference to time (that is early Christians – James 1:18; 2 Thessalonians 2:13). The seed is the word of God (Luke 8:11), and the first of the New Testaments converts came on the day of Pentecost (Acts 2:36-38, 47).

The Israelites claim that it was also on this day that the law was given on Sinai. This seems possible (Exodus 12:1-2, 6 cf. Exodus 19:1, 11).

Consider this. Jesus died during the Passover season. The New Covenant officially began on Pentecost (Acts 2 cf. Micah 4:1-2).

3. The Feast of Tabernacles (Booths), aka Feast of Ingathering.

This was the last of the annual feasts. It occurred on Ethanim or Tis(h)ri 15th, which corresponds to September-October. This feast lasted a week (Deuteronomy 16:13).

This was a harvest festival (Exodus 23:16; Leviticus 23:40-43; Deuteronomy 16:13). However, it also required that the Israelites live for the week in tabernacles, booths, or tents as they did in the wilderness (Leviticus 23:42-43; Nehemiah 8:14-16).

It is good to look back and remember how far we’ve made it with the help of God. Spiritually “you, who were alienated and enemies in your mind by wicked works, yet now has He reconciled” (Colossians 1:21). It is He who has provided salvation to us. It is He who has brought us out of Egyptian bondage (sin). We should not let our current harvest (state of blessedness) cause us to forget that we owe all to Him.

Also, remember that during the wanderings the children of Israel were guided to the promised land by a “pillar of cloud” in the day, and a “pillar of fire” in the night (Exodus 13:21-22; Numbers 14:14; Nehemiah 9:12, 14; Psalm 78:14; 105:39). The commentator Hendriksen indicated that during this feast, “There was the illumination of the inner court of the temple, where the light of the grand candelabra reminded one of the pillar of fire by night, which served as a guide through the desert (Numbers 14:14)” [18th Annual Denton Lectureship Book, p. 379].

May we be mindful of the fact that Jesus is the way to the true promise land. He declared, “I am the light of the world” (John 8:12) … “no one comes to the Father except through me” (John 14:6).

Conclusion

In these three great feasts, we see: (1) The sacrifice for our sins (Passover). (2) The first-fruits of the harvest (Pentecost). (3) The journey to the Promise Land and the good things on the other side (Tabernacle, Ingathering). We’re not there yet. Let us press on.

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A Father’s Expectations

Posted on December 26, 2013 by Bryan Hodge

President Warren G. Harding was dead. He died at 7:35 p.m. on August 2, 1923. He was in San Francisco, California, having just completed a visit to the territory of Alaska, the first visit by a president. The cause of death was probably congestive heart failure, which was aggravated by pneumonia (due to Mrs. Harding’s wishes no autopsy was performed).

Vice President Calvin Coolidge was in Plymouth Notch, Vermont, visiting his boyhood home. His father, Calvin Coolidge, Sr., served as a local justice of the peace there. Coolidge was sworn in at 2:45 a.m. on August 3, 1923 as President of the United States of America. His own father swore him in by the light of a kerosene lamp.

Calvin Coolidge, Jr., President Coolidge’s son, was fifteen years old at the time. He was working a summer job on a western Massachusetts tobacco farm. “The farmer told him that his father had been inaugurated in the dead of night. The boy took the report without comment, then asked, ‘Which shed do you want me to work today?’ Amazed, the farmer said that if his father had been named president of the United States, he surely wouldn’t be working twelve-hour days in a tobacco field. ‘You would if your father were my father!’, responded young Calvin” (William J. Bennett, America: The Last Best Hope, vol. 2, p. 69).

Parents, your expectations mean a lot. What do you expect from your children?

1. Do you expect them to know the Bible? I am talking about really knowing it, being able to teach others, being able to defend truth.

2. Do you expect them to exhibit a Christian character? Do you demand such? Would you fellowship them if they ceased such and refused to repent?

3. Do you expect them to do their best in whatever they do? This includes: school, work, sports, church responsibilities such as teaching, being prepared for Bible study, etc.

4. Do you expect them to be faithful in attendance? Do you let them miss for work, school, friends, etc.? How is your example?

5. Do you expect them to truly worship? Merely sitting in the pew, and playing with the babies is not worship.

6. Do you expect them to work and become taxpayers and not tax-takers?

“Train up a child in the way he should go …” (Proverbs 22:6).

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The Man Christ Jesus

Posted on December 24, 2013 by Bryan Hodge

Jesus upon coming to earth, took upon him the nature of man. “The word was God … And the word became flesh and dwelt among us” (John 1:1, 14). “God was manifested in the flesh” (1 Timothy 3:16). He came in the likeness of man (Romans 8:3; Philippians 2:7; Hebrews 2:14, 17). What an amazing thing!

Here is another amazing thing, which is often missed. The nature of Jesus seems still to be connected with the nature of man. He is still referred to as “man” (Acts 17:31), and “the man Christ Jesus” (1 Timothy 2:4-5; cf. Hebrews 9:15). How can such be? (1) Jesus was bodily resurrected (John 2:19-21; Luke 24:39-40; Acts 2:25-31; 13:34-37). True, Jesus sometimes did things in post-resurrection that physical bodies can not naturally do, such as appearing in a room with closed doors (John 20:19, 26). However, the explanation is found in miraculous workings, and not in denying the physical resurrection. Remember, Jesus did similar feats in his pre-crucified state (cf. Luke 4:28-30). (2) At some point, perhaps at the ascension Jesus’ body was changed. This is evident because “flesh and blood cannot inherit the kingdom of God” (1 Corinthians 15:50). Yet, it is clear that Jesus in post-resurrection had flesh (Luke 24:39). (3) The glorified body to come is related in some way to the earthly body. This is illustrated with the relationship between seed and plant (1 Corinthians 15:35-37). I do not claim to fully understand this. Even John, did not fully understand this (1 John 3:2; cf. Philippians 3:21).

It seems that Jesus will forevermore be linked with man. “He who sanctifies and those who are being sanctified are all of one, for which reason he is not ashamed to call them brethren (Hebrews 2:11).

We should each sing “Oh, what love/matchless love/Oh, what love for me was shown” (song: In Gethsemane Alone by Samuel E. Reed) and “I stand amazed in the presence of Jesus the Nazarene, and wonder how he could love me, a sinner condemned unclean/when with the ransomed in glory his face I at last shall see, ‘Twill be my joy then in heaven to sing of his love for me’” (song: I Stand Amazed in the Presence by Charles H. Gabriel).

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How Do You Use The Bible?

Posted on December 20, 2013 by Bryan Hodge

Centuries ago in Spain, a Prince of Grenada, for political reasons, was sentenced to life in solitary confinement.  He was imprisoned in Madrid’s “The Place of the Skull” prison.  He was allowed one book, the Bible.  He read it through, many times.  After 33 years of imprisonment, he died.  When his cell was cleaned, it was discovered that he had scratched notes about the Bible into his cell walls.

These notes listed many trivial finds, including: (1) The longest verse in the Bible (Esther 8:9); (2) The shortest verse in the Bible (John 11:35); (3) The number of books and chapters in the Bible (66 books, 1189 chapters).  (4) Each verse in Psalm 136 ends the same; (5) Isaiah 37 and 2 Kings 19 are alike; (6) The word “girl” appeared just once in his Bible (Joel 3:3); (7) Ezra 7:21 contained all the letters of the alphabet except the letter “J”; (8) No word or name of more than six syllables can be found in the Bible (Note: This story has been often repeated.  It first appeared in an article by Scot Udell in Psychology Today).

If such is all that the man learned from reading the Bible, he missed the message all together.  The Bible is not about the trivial.  It is a message which should change one’s life.

How do you use your Bible?

“The grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:11-13).

The words “the grace of God” refers to the system of grace, that is the New Testament (cf. Acts 20:32; Colossians 1:5-6).  This message was proclaimed throughout humanity in Paul’s day (Titus 2:11 cf. Colossians, 1:5-6; 1:23; Romans 1:8; 10:18; 16:25-26).  The offer of salvation was for all of humanity (Matthew 28:18-ff; Mark 16:15-16; Luke 24:47 cf. 1 Timothy 2:4; 2 Peter 3:9).

But what are we to do with the message?  We are to learn…

1.  What to Deny                                                                                                                          There are things to avoid.  Specifically mentioned are: (a) ungodliness.  The word literally means to be “not well devout”.  It is speaking of a lack of devotion to God.  (b) Worldly lusts.  The term “lust” simply refers to desires.  “Worldly lusts” refers to sinful desires.  We are to flee from such lusts (2 Timothy 2:22; 1 Timothy 6:10-11; 1 Corinthians 6:18; 10:14 cf. Colossians 3:5).

2.  What to Do                                                                                                                             There are things to do.  The New Testament message is not just a list of “don’t s,” it is filled with things we are to do (cf. James 4:17; 1:22).  Specifically mentioned is that we are to live: (a) soberly.  The word has to do with living rationally or of sound mind.  We are to be thinkers, testing all things by the word of God (cf. Acts 17:11; 1 Thessalonians 5:21).  Vine’s says that the word “suggests the exercise of that self-restraint that governs all passions and desires.”  The word does at times carry the idea of self-control.  (b) righteously.  That is, we are to conduct ourselves properly according to God’s word (cf. Psalms 119:172; Romans 1:17; 1 John 3:7).  (c) godly.  The word literally means to be “well devout.”  Vine’s says that “it denotes that piety which, characterized by a Godward attitude, does that which is pleasing to Him.”

3.  What to Desire                                                                                                                      There is an aspiration and anticipation that we should have.  We are to live in hope (Titus 2:13; cf. Titus 1:2; 3:7), “favorable and confident expectation” (Vine’s).  We are to live in anticipation of Jesus’ return (cf. 1 Thessalonians 1:9-10).  Note: “In this passage the terms “God” and “Savior” both refer to Christ.  There is a rule in Greek grammar, known as the Granville Sharp rule, which suggests that when a solitary definite article (rendered ‘the’ in our English text) precedes compound nouns which are joined by ‘and’ – in this case ‘God’ and ‘Savior’, the latter noun refers to the same person as the first noun” (Wayne Jackson, Notes From the Margin of My Bible, Vol. 2, p. 137). Jesus is referred to as God in this context. He will appear. Are we living with this in mind?

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Pray/Sing/Call

Posted on December 18, 2013 by Bryan Hodge

“Is anyone among you suffering? Let him pray” (James 5:13a).

 The term suffer could literally be rendered “to suffer evil.” “It is . . . sufficiently comprehensive to embrace every type of affliction, whether of outward bodily character or of inward mental anguish” (Guy Woods, A Commentary on The Epistle of James). There certainly are external trials which bring suffering in this life (James 2:18-23; 3:13-18; 4:1-2; 4:12-16, 19; 5:1, 10 cf. 1:2-3). However, since the term is set in contrast with being “cheerful,” especially in view may be one’s inward anguish.

Let him pray. The literal language is “let him keep on praying” (Present middle imperative). Prayer is mentioned five times in this book (James 1:1-7; 4:1-3; 5:13; 5:14-15; 5:17-18). God’s people are to be people of prayer (Ephesians 6:18; 1 Thessalonians 5:17). When one is facing trials, and is having trouble seeing how any good can come from such, such is especially a time that one should pray (James 1:2-5).

 “Is anyone cheerful? Let him sing psalms” (James 5:13b).

The term “cheerful” could literally be rendered “well (or good) passion (or spirit).” It refers to one in “good mood”.

Let him sing psalms. The literal language is “let him keep on singing” (present active imperative). Just as one can and should pray outside the church assembly (Matthew 6:6; Acts 10:9; 16:25, etc.), even so, one can and should sing outside of the assembly (Acts 16:25). It is good to express praise and adoration to God by song.

Brother Guy Woods set forth the following suggestion. “It is not improbable that the ‘suffering’ one and the ‘cheerful’ one of this passage are the same person. That is, he who is suffering is to pray to the Father to lift his burden; and when it is gone, to be cheerful, and to express such in praise and worship” (ibid).

“Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven (James 5:14-15).

 

The word sick means “to be weak, feeble” (Vine’s). The most literal meaning is “without strength” (“a” = negative; “sthenos” = strength).

First issue: How is the term “sick” being used? Does it refer to physical sickness? (See – Matthew 10:8; Mark 6:56; Luke 4:40; 7:10; John 7:7; Acts 9:37; 19:12; Philippians 2:26-27). Or, does it refer to spiritual sickness? (See – Mark 2:17; Romans 5:6). It seems most natural to understand this as physical sickness, because: (a) This is the primary or general usage of the term, and words should be thus understood unless there is evidence that such is not how the word is being used; (b) There is nothing in the context which will not allow the primary meaning.

Second Issue: What role does the oil play? Here are some common views:

(1) Some have suggested that the oil has reference to a substance used in miraculous healings. (a) Oil was used by the twelve in miraculous healings (Mark 3:13-15 cf. Mark 6:7, 12-13). (b) Other materials were also used [spit (Mark 8:23), clay/water (John 9:6-7), water (2 Kings 5; John 9)]. Brother Guy Woods, “Evidently, for a limited time, and for special purposes, God ordained that the foregoing instructions should be followed, and in every case the promise was realized. That it was not widely followed, or intended to be a universal practice during the apostolic age, follows from the fact that not infrequently saints were sick and often died (Acts 9:32-43; Philippians 2:19-30; 1 Timothy 5:23; 2 Timothy 4:1-8) … It seems quite clear … that the elders contemplated here were miraculously endowed … and were thus able to participate in miraculous acts of healing in the manner described” (ibid).

(2) Others have suggested that the anointing was done to refresh the ill. Brother Marion Fox, “The Jews would refrain from anointing themselves when they mourned or were fasting (2 Samuel 12:20; Matthew 6:16-17). This is probably the reason for the anointing in James 5:14” (The Work of the Holy Spirit, vol. 1, p. 280). This view holds that the healing, whether miraculous or providential, came by prayer. The anointing was for refreshing (cf. Luke 7:44-46). Note: “The phrase ‘anointing him’ is past tense, and stresses the fact that prayer follows anointing” (J.J. turner, The Book of James).

(3) Oil was at times used as a common “home remedy” or medicine (Luke 10:34; Isaiah 1:6; Jeremiah 8:22; 46:11). Brother Goebel Music, “prayers of righteous men with the anointing with medical purpose . . . The medical properties of oil are extolled by Philo, Pliny, the great ancient natural historian, and Galen, one of the great ancient physicians. This word represents, as A.T. Robertson says in his word pictures, simply God and medicine” (Goebel Music, Book of James, Class Study Notes 1984). What about the universal sounding language? Brother Music replies, “As brother Lipscomb says on this, ‘I think he only meant to say that if the sick would send for the elders, and they would pray for them and anoint them with oil, those who could be cured at all would be cured in this way.’ Not all will be cured regardless of prayer or medical treatment. Yet prayer plus medical treatment may cure many as then” (ibid). This view understands the anointing to refer to medicine and prayer to refer to providential reliance on God. I, personally, lean toward this view.

Looking again at verse 15b. Not all sickness is a result of personal sins. However, if there be sin in one’s life this is a great time to deal with such. One brother wrote, “In times of sickness one may be led to reflect on the fact that he has rejected God in his healthier times, and cause him to confess those sins and seek forgiveness” (Rubel Shelly, What Christian Living is All About: Studies in James).

Application 

            In life we should not forget to —

1. Pray to God.

2. Sing to God.

3. Let your brethren know you need help.

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The Purpose of Teaching and Preaching

Posted on December 16, 2013 by Bryan Hodge

What is the objective?  What is it that we are trying to accomplish in our Bible classes and from the pulpit?

Some specialize in the trivial.  What man had twelve fingers and twelve toes?  What tribe was filled with left-handers?  What is the longest name in the Bible?  What are the longest and shortest chapters in the Bible?    There is nothing wrong with knowing these things.  However, is learning such our end goal?  I think not.

Some teach objective facts, such as:  The approximate number of writers and years involved in producing the Bible; the names of the first man and first woman; who lead the children of Israel out of Egypt, etc.  Such information is valuable to every student.  However, is such the ultimate goal?  I think not.

Some teach about the history of people and places in the Bible.  No doubt understanding such can enrich one’s appreciation of things.  It can even build faith.  However, is learning history and geography the ultimate goal?  I think not.

Some spend their time in meaningless speculation.  Philip Schaff, in his history of the Christian church describes certain scholars in the middle ages.  “Albert Mangus asked whether it was harder for God to create the universe than to create man and whether the  understanding of angels are brighter in the morning or in the evening… Alexander of Hales attempted to settle the hour of the day at which Adam sinned and, after a long discussion, concluded it was at the ninth hour… Bonaventura debated whether several angels can be in one place at the same time, (and) whether one angel can be in several places at the same time… Anselm, in his work on the Trinity, asked whether God could have taken on the female sex and why the Holy Spirit did not become incarnate…  Another curious but far-reaching question occupied the minds of Albert Magnus, Bonaventura, Thomas Aquinas and other schoolmen.  Does a mouse, in eating the consecrated host, actually partake of its consecrated substance… Duns Scotus took up the similar question, what occurs to an ass drinking water consecrated for baptism…”  (History of the Christian Church Vol. 5, pp. 593-594, 718-719).  Is such on what we should spend our time?  Surely not.

Some teach things that are not the subject of Bible teaching.  Such things include: potty-training (while the Bible has much to say about parenting it does not specifically teach the how of potty-training); weight-loss plans (while we are instructed to be good stewards, the Bible doesn’t specify a diet);  financial planning (while the Bible says a great deal about money, it does not specify which money-market account or mutual fund to invest, or the percentage of one’s investment which should be in stocks, bonds, and gold or silver).  Hadden Robinson remarked, “A preacher can proclaim anything in a stained-glass voice, at 11:30 on Sunday morning, following the singing of hymns.  Yet when a preacher fails to preach the scriptures, he abandons his authority.  He confronts his hearers no longer with a word from God but only another word from men” (Biblical Preaching, p. 18).

Here is the objective: “Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith” (1 Timothy 1:5).

  1.  Love

A preacher should seek to develop a love of God within man.  It was the greatest commandment in the Old Testament (Mark 12:28-31),  and no doubt  is under the New Testament as well.  This love prompts obedience (1 John 5:2-3; John 14:15, 21, 23-24).

A preacher should seek to develop a love for man within man.  Jesus listed this as the second greatest of all commandments under the Old Testament (Mark 12:28-31).  Jesus told his disciples, “By this all will know that you are my disciples, if you have love for one another” (John 13:35).  Love motivates us to follow God’s commandments (Romans 13:8-10; 1 John 5:2; 2 John 5-6).  Spiritually we are nothing without love (1 Corinthians 13:1-3).  Notice this love is to be from a pure heart (1 Timothy 1:5 cf. Romans 12:9; 1 Peter 1:22).

2.  A Good Conscience

“The ‘good conscience,’ in the ideal sense, is the mental disposition that is a peace with divine revelation” (Wayne Jackson, Before I Die, p. 31).  The sacrifices of the Old Testament could not provide a good conscience (Hebrews 9:6-9).  This is the case because there was reminder every year on the day of atonement (Hebrews 10:1-4).  However, Jesus came to cleanse this consciousness of sin (Hebrews 9:11-14).  He promised under the New Testament to remember sins no more (Hebrews 10:16-18 cf. Jeremiah 31).

A preacher should tell men how to have a good conscience before God.  He teaches baptism, “an appeal to God for a good conscience” (1 Peter 3:21 NASB).  He teaches the “second law of pardon” (1 John 1:7; Acts 8:22).  His aim is to help men be saved.

3.  Faith

A preacher should develop trust and confidence in God, Jesus, and the word.  This means that a preacher will spend time in presenting the word and not mere entertaining stories (Romans 10:17; Luke 8:11-12; John 5:45-47; 17:20; 20:30-31; Acts 17:11-12; 18:8; Ephesians 1:13-14; 2 Thessalonians 1:10).

Notice it says, “Sincere faith,” literally not acted faith.  Some claim to be Christians but really they are acting a part, or perhaps have inherited a belief system.  They are “Christians” because of family (mom or dad, son or daughter, husband or wife) or perhaps for image in the community.  But, in reality they have no rock solid faith of their own.  God wants more.  The goal of preaching is to develop the individuals trust in God, Jesus, and the word.

Posted in Bible Study, christian growth, Doctrine, Faith, Love, Meaning and Purpose, Phrase Study, Preachers, Preaching, Textual study | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Jesus’ Brothers And Sisters

Posted on December 13, 2013 by Bryan Hodge

“Is this not the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? And are not his sisters here with us?” (Mark 6:2-3; Matthew 13:55-56).

Did Jesus have four brothers and sisters plural? This is what the Bible says. Philip Schaff remarked, “The only serious objection to it is of a doctrinal and ethical nature, viz., the assumed perpetual virginity of the mother of our Lord and Savior (Note: Some have a perverted understanding that would make Mary less than holy if she was not a perpetual virgin, B.H.), and the committal of her at the cross to John rather than her own sons and daughters (John 19:25). If it were not for these two obstacles, the brother-theory would probably be adopted by every fair and honest exegete” (History of the Christian Church, vol. 1, p. 273).  

There are alternative views.  Let’s consider them…

(1) Some have argued that the brothers and sisters were children of Joseph’s from a previous marriage. There are difficulties with this view: (a) The Bible does not speak of a previous marriage. One has to assume such without Biblical evidence. (b) If the brothers were from a previous marriage, then they were older than Jesus. This would mean that Jesus would not have been the next in line to inherit the legal right to the throne of David.

(2) Some have argued that these brothers and sisters were actually cousins. There are difficulties with this view. (a) The ordinary usage of adelphoi and adelphai is of literal brothers and sisters: “While the terms brother and sister were sometimes used in Hebrew style for more remote relationships, it is unquestionably true that their ordinary significance among Jewish writers was the same as with us. When, therefore, these terms occur, they must be understood in their ordinary sense until proof to the contrary is discovered. On him who denies their literal sense in this case falls the burden of proof” (McGarvey, Commentary on Matthew and Mark, p. 299). (b) There were other terms available. The word for kin folks or relatives in general was suggenes (cf. Luke 1:36; 2:44; 21:16; Mark 6:4, etc.). The word for cousins was anepsios (cf. Colossians 4:10). These terms were not used.

(3) Some have argued that the brothers and sisters were not blood relatives of Jesus, but disciples. There are difficulties with this view: (a) They are connected with Mary, time and again (Matthew 12:46; 13:55-56; Mark 3:31; 6:2-3). (b) They are distinguished from the disciples (John 2:12).

What about John? Why did Jesus entrust the care of his mother to John? (John 19:25). (a) John was a relative, a nephew of Mary (Matthew 27:55-56; Mark 15:40; cf. John 19:25). (b) Jesus may not have been entrusting her care exclusively to John. (c) It may be that such was entrusted to John, due to the present unbelief of the brothers (cf. John 7:5).

Greater blessings are found in being spiritually related to Jesus, than in being physically related to Jesus. (1) Once, a woman raised her voice and said of Mary, “Blessed is the womb that bore you, and the breasts which nursed you!” Jesus replied, “More than that, blessed are those who hear the word of God and keep it!” (Luke 11:27-28). (2) Once, Jesus was told, “Look, your mother and your brothers are outside seeking you.” Jesus replied, “Whoever does the will of God is my brother and my sister and my mother” (Mark 3:31-35). This is the relationship that Jesus most especially cared about. (3) Both James and Jude described themselves simply as “a bondservant of Jesus Christ” (Jude 1; James 1:1). May we each be so. He does not play the nepotism game.

 

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The Light of the World

Posted on December 7, 2013 by Bryan Hodge

Long before President Ronald Reagan referred to America as a “shining city on a hill,” Jesus said to his disciples, “Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle (lamp-NKJV), and put it under a bushel (basket-NKJV), but on a candlestick (lampstand-NKJV); and it giveth light unto all that are in the house. Let your light so shine among men that they may see your good works, and glorify your father which is in heaven” (Matthew 5:14-16).

If one has ever driven at night in the remote southwestern portions of our country, one knows that a lit city on a hill can be seen from great distance. In Jesus’ day, they did not have electrically lit lights as we do, but they did have lamps, lanterns, and torches. Cities stood out. Cities were noticeable. Jesus wanted us to stand out as a noticeable difference from the darkness.

Men do not light lamps to hide them. Men light lamps to shine and give light. Even so, Jesus wants us to shine, not hide our light.

Light dispels darkness and helps man to see. Light is always active (moving at approximately 186,173 mps). It radiates and does not stay within itself. If affects everything around it.

We, as children of God, must give this world light. We do this by our deeds, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven” (Matthew 5:16; cf. 1 Peter 2:12, 2:15; 3:1-2). We also do this by proclaiming the word – “Shine as lights in the world; Holding forth the word of life” (Philippians 2:15-16). God’s word is intended to light the way (Psalm 119:105; Isaiah 8:20; 2 Corinthians 4:4). We ought to be “holding forth the word of life” just as the Statue of Liberty holds out her torch for all, lighting the harbor. May we never forget, we are “children of light” (John 12:36; Ephesians 5:8; 1 Thessalonians. 5:5).

Before closing, let’s consider one thing. Someone might ask, “Will you please harmonize Matthew 5:16 with Matthew 6:1-2, 5?” The answer is this: Mathew 6 is preaching against those that do their deeds to say ‘look how spiritual I am.’ Mathew 6 describes ones that were trying to get men to honor them. We should not be so motivated. Our aim ought to be to bring glory, not to self, but to God through our good deeds (Matthew 5:16; 1 Peter 2:12; Philippians 1:20).

May we each resolve to be salt and light of this world: The light of the world shining forth in word and deed in the midst of a “crooked and perverse generation”; The salt of the earth by having a preserving influence on those around you. Brother Andy Kizer once said, “The fresh carcass of a hog might be all neatly laid out next to a barrel of salt; But, unless the two get together, the salt will have no preserving effect on the meat” (p. 38 – The Bible, Your Body and Drugs). Likewise, if we hide our light under a bushel (or within the church buildings four walls!) we will never light the way for those around us and they will remain in darkness.

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