Jehoram, son of Ahab, was still king over Israel when Ben-hadad, king of Syria, was able to besiege Israel’s capital city (2 Kings 6:24). This prolonged siege led Samaria to suffer “a great famine” (25). It was so bad that donkey heads and dove dung were sold at exorbitant prices as food (26). There have been famous sieges in history, both ancient and modern, and the details of historians are soberingly terrifying. The German siege of the unprepared Russian town of Leningrad went on for 872 days. The city of three million inhabitants “ate everything from wallpaper paste to shoe leather to supplement their meager bread rations, and some even resorted to cannibalism” (Evan Andrews, 8/22/18, history.com). The writer of 2 Kings reveals that this siege was of the same sort.
King Jehoram was “passing by on the wall” when a woman cried out to him to intervene and arbitrate between herself and another woman. According to her, they had struck a gruesome bargain to eat one’s son the day before and then the other’s son that day. She had kept her end of the bargain, but the other woman had a change of heart and had hidden her son. Such was the unimaginable depths of the people’s hunger. When the king heard this grisly story, he tore his clothes and, as the people witnessed, there was sackcloth beneath (30). Unfortunately, Jehoram was neither penitent nor reliant upon God. His grief turned to wrath against God’s prophet, Elisha, whom he resolved to kill (31-33).
But I want you to focus on something in the heart of this story. As Jehoram walked above the people, they must have known these events disturbed him. But they understood the depths of his sorrow when in his grief and dismay he tore his clothes to reveal the sackcloth underneath. Sackcloth is a very coarse, rough fabric woven from flax or hemp, much like a burlap bag. It would itch and chafe and be very uncomfortable. It was often worn as a way of demonstrating how irritated and agitated of heart one was.
Will you remember as you interact with people each day that they may be wearing “sackcloth beneath.” A brother or sister in Christ may be wearing some hidden cares. That person who waits on you at the bank, the store, or the restaurant, that customer service agent you interact with, that fellow driver on the road, they may be distracted, obsessed, or focused on their great grief or fear. This may help us to season our words (Col. 4:6) and soften our judgment. The way we treat them may greatly impact what happens next in their lives. When we stop and practice compassion, we may be the way God heals the hurts of those who are wearing their figurative sackcloth beneath.
Reading about the discoveries of Biblical archaeology and how they shed light on the Bible is a fascinating hobby of mine. I read a recent article about discovering five Tartessian busts in Spain, which could shed light on people who were once close allies of Israel. Scholars considered the Tartessians aniconic because they had left behind no icons or symbols of their religion. However, among these masks, archaeologists think they might see images of the goddess Astarte. So yes, they may have discovered representations of Baal’s consort.
The Phoenicians are still shrouded in mystery. Even though scholars will reject much of the Bible’s record about Israel, they will cling to the testimony about the Phoenicians because we know so little about them. The Phoenicians were considered Canaanites, but did they come from the area or, like the Philistines, move there from somewhere else in the Mediterranean? Indeed, if these were indigenous inhabitants of the Levant or Arabia, they adapted to the sea like a duck to water, forging a maritime empire.
The Phoenicians colonized a region of Spain in addition to their colonies in northern Africa (such as Carthage). One possible origin for the name of the country is the Phoenician word “i-span-ya,” which translates as “land of gold forging” or “earth where metals are forged.” This Spanish colony returns us to the Tartessians mentioned in the first paragraph. These individuals were the product of cultural mixing between Phoenician colonists and natives of the Iberian Peninsula.
According to 1 Kings 5.1, the king of the Phoenician city-state of Tyre admired King David. King Hiram demonstrated his fondness for David by building him a palace (2 Samuel 5.11). After David’s death, Solomon still had an ally in Tyre. The Phoenicians assisted Solomon in the construction of an Israelite navy and accompanied Solomon’s men on an expedition to Ophir to obtain gold (1 Kings 9.26–28).
The fleet returned from Ophir with more than just gold; they also brought back a “very great number of almug trees and precious stones” (1 Kings 10.11 NASB1995). The Bible says King Solomon used almug wood to fashion temple pillars and musical instruments. Whatever the identity of these trees, the author of 1 Kings 10.12 states that those “trees have not come in again, nor have they been seen to this day” (NASB1995). For his part, Solomon rewarded King Hiram’s fidelity by giving him twenty cities in Galilee (1 Kings 9.11).
Solomon got his hands on goods from faraway Spain because of the alliance between Israel and Phoenicia. You can read about Solomon receiving gold, silver, ivory, apes, and peacocks from King Hiram and the Tarshish fleet in 1 Kings 10.21–23. As a result, silver’s value plummeted because it was so abundant during Solomon’s reign. Scholars have long regarded Tarshish as Phoenicia’s most western settlement in Spain. (Would our Tartessians be inhabitants of Tarshish?) Because of Tarshish’s perceived isolation, Jonah believed he could elude God by boarding a ship headed there (Jonah 1.3).
It is interesting how Solomon used his alliance with the Phoenicians when building the Temple. 1 Kings 7 details all of the work that Solomon had one named Hiram do for the Temple. This Hiram was part Israelite, having a mother from the tribe of Naphtali, and part Phoenician, having a father from Tyre. So, though he is not King Hiram, he is a man named Hiram and a Phoenician. Could Hiram have been a common Phoenician name?
Following the breakup of Israel’s united kingdom, the ten northern tribes were renowned for their great wealth. The prophet Amos blasted them for being at ease in Zion, reclining on ivory beds, and writing songs about themselves (Amos 6.1–8). No doubt, this was a result of their continued ties with Phoenicia. Their relationship was so close that King Ahab married the daughter of the king of Sidon, another Phoenician city-state (1 Kings 16.31). Not long after our introduction to Jezebel, we find her slaughtering God’s prophets (1 Kings 18.4).
By the time we reached the world of the New Testament, the Phoenicians had long since lost their influence. The Babylonians conquered parts of Tyre built on the mainland, leaving only the island city. The Greek conqueror Alexander the Great built a causeway to the island city using debris from the city’s destruction. After a lengthy siege, he was able to take the city in 332 BC.
When the Romans took control of the Mediterranean, they refused to share it with anyone else. As a result, the Romans and the Phoenicians, then known as Carthaginians, would fight three Punic Wars. Historians call them the Punic Wars because the Romans called the Carthaginians Puni. You’ve probably heard of Hannibal, a Carthaginian. Hannibal dared to attack the Roman Empire nearly 200 years before Christ, riding his elephants across the Alps to Rome. However, the Romans foiled his plans, and Carthage eventually fell to the Romans. By 19 BC, Rome had conquered all the remaining territories of the (Phoenician) Carthaginian empire (i.e., Spain).
In the pages of the New Testament, Phoenicia is the Roman provincial name for Syria. The place where people first called Christ’s followers “Christians” was Antioch, a town in Phoenicia (Acts 11.19). Next, Paul and Barnabas traveled back through Phoenicia to report to Jerusalem’s brethren concerning the work done among the Gentiles (Acts 15.3). Lastly, Paul’s fateful return from the third missionary journey would take him through Phoenicia (Acts 21.2).
In conclusion, the Phoenicians were pivotal figures in ancient Near Eastern history, and their impact was felt far beyond the boundaries of the Mediterranean. They were important allies of Israel and built a massive empire thanks to their knowledge of the sea. Recent archaeological discoveries, such as the Tartessian busts, shed light on their religious practices, but many aspects of their culture remain a mystery. Although the Babylonians, Greeks, and Romans ultimately defeated the Phoenicians, their impact on world history is undeniable, and their legacy lives on.
As Christians we believe in an all powerful God. A God who used words to form the universe. A God who has the power to destroy the world with a flood. A God who is Just and Holy. We fear God because He decides where we will spend eternity.
If we are Christians, our relationship with God should be filled with Love, respect, praise, and fear. Proverbs 9:10 tells us that fearing the Lord is the beginning of wisdom. The wise person fears God, which means that the foolish do not fear God. Because they lack this fear for God, they continue in sin. They aren’t concerned about what God could do to them.
This is where our context from Romans 3 comes into play. Mankind naturally desires sin over God. And there will be those, like in Romans 3, that will try to find excuses to continue in sin. Paul gives us the bottom line with this mindset. Romans 3:18 says, “there is no fear of God before their eyes.” He uses phobos, which is where we get our English word “phobia.” Those who live in sin do so because they have no fear of God and His power.
When we make the choice to live in sin we are saying 3 things about God:
We truly don’t believe in God
Or if we do, we don’t think God can do anything
We don’t think God will do anything
Whether we consciously think these or not, when we live in sin, we don’t fear God or the consequences. There’s a man we read about in scripture that perfectly illustrates this mindset. 2 Samuel 11 is one of the most powerful lessons we can read in scripture on sin. David’s sin with Bathsheba shows us the desire of sin, and paints a graphic picture of what sin can do to even the most godly of men.
David sees Bathsheba bathing on the roof (11:2). He wants her, and pursues his desire. David sinned because in the moment he wanted pleasure over God.
This is the start of David’s intricate plan to cover up what he has done. He tries to get Uriah to go home to his wife. He has Uriah killed so that he can have Bathsheba as his own. David continued to sin because there was no immediate punishment for sleeping with Bathsheba. The entire chapter ends with these words, “but the thing that David had done displeased the Lord.”
How could such a man of God, someone that is described as “the friend of God” do such a thing? Because in that moment, and the days to follow, David lost his fear of God. It was replaced with deception, lust, and murder.
It is said of sin that it will take you further than you want to go, keep you longer than you want to stay, and cost you more than you want to pay. We will always be surrounded by a world filled with sin, and the consequences of those sins.
But a day will come when God will punish those who practice sin, and reward those who are faithful to Him.
In Phil 1.6, Paul says “I am sure that the good work God began in you will continue until he completes it on the day when Jesus Christ comes again.” If this sounds familiar, it’s because he said something very similar in II Timothy 1.5 — “I remember your true faith. That kind of faith first belonged to your grandmother Lois and to your mother Eunice. I know you now have that same faith.”
The confidence motif is repeated in both passages. It’s something Paul seems to say to give the person he’s correcting the benefit of the doubt. He also starts off his correction in both letters by saying something genuine and positive about their character.
When we have to correct another member, we should never start with an accusatory tone. We should highlight the positive aspects of a person’s value and character and practically smother them with encouragement first. When Paul handles this uncomfortable situation he doesn’t say, “I’m sure you’re doing a great work, but…” He doesn’t tell Timothy, “I’m sure you still have faith, but…” The hug-followed-by-a-slap-to-the-face method does not and has not ever been effective.
Instead, Paul encourages them by saying, “These are your positive attributes,” and then shifts his focus to positive examples of other people. It really is a masterful approach, but that makes perfect sense. God formatted both letters, so of course it was excellent. This also shows us that if we want to know how we’re supposed to do something difficult, we should look for a biblical example first. Chances are, God’s already given us a blueprint.
We’re not told exactly what Euodia and Syntyche were fighting about, but there are some hints. The selflessness theme suggests a struggle with self-centered living. Love that hasn’t fully matured seems to evident from verse 9. Focusing on unimportant issues is also suggested in Paul’s prayer. Whatever it was, the root of their issue was a lack of selflessness.
Down in verse 25, Paul talks about his struggle — he wants to leave this life and be with Jesus, but he knows the church at Philippi still needs him. He wanted to help them grow and find purpose through faith — evidently something that wasn’t already in place.
God is far wiser than we are, and there’s plenty of guidance for such potential scenarios (2 Pt. 1.3). Here are some quick things to fill your mind with before you walk into a room filled with the grieving.
First, we all need to be reminded
“A good name is better than fine perfume, and the day of death better than the day of birth.
It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of every man; the living should take this to heart.
Sorrow is better than laughter, because a sad face is good for the heart.
The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.” – Ecc. 7.1-4
A funeral is better than feasting… for three reasons.
Because a funeral serves as a motivator for needed change.
Because it serves as a reminder that life is finite.
Because we inevitably think of what will be said at our own funeral.
Your name is assigned at birth but defined in life.
The Trans–Siberian Railway which connects Moscow with the Russian far east is still the world’s longest direct rail route, running for 5,753 miles. The journey passes through the Ural Mountains, Siberia’s birch forest and Lake Baikal, and the entire trip, were you to ride from beginning to end, would take six days.
We’ll all reach the end of the line at some point. Each of our journeys are at various stages of completion, some just beginning, some farther along, but the meaning of life is that it stops. However, it doesn’t end. The vast majority of all the world’s religions teach and believe in an eternal existence of some kind.
Death is a reality that’s juxtaposed.
It’s the end and it’s the beginning. Or as Solomon said, “…the destiny of every man.”
Many would rather not think of their final destination because they feel it’s unknown while others avoid the thought because the subject of death is an unpleasant one. While we should celebrate the accomplishments and one’s life, funerals have always been for the benefit of the living.
The “house of mourning” requires at least four areas of focus in order for it to benefit us.
A time to grieve loss.
A time to reminisce.
A time to comfort one another.
A time for reflection.
It’s healing, it’s healthy, and it’s enlightening. Every culture on every continent would attest to this, but more importantly— God’s provided us with this truth.
Use the time, while in the house of mourning, for the intended purpose.
Don’t dismiss any sobering thoughts of mortality and use this valuable time properly.
“I will not doubt, tho all my ships at sea come drifting home with broken masts and sails
From seeming evil worketh good to me.
And tho I weep because those sails are battered,
Still will I cry,while my best hopes lie shattered, ‘I trust in thee’
One wonders if perhaps Elisha saw Gehazi as being to him what Elisha was to Elijah, an heir-apparent to his own work. Indeed, Gehazi had been with him from at least since the miracle with the Shunammite woman (2 Kings 4:12), witnessing God’s providential care of the prophet, seeing Elisha raise the dead (4:32ff), and now the curing of Naaman’s leprosy (5:1-14). Gehazi had seen God’s power firsthand in incredible ways. He had to be aware of Elisha’s inclination to execute justice on the ungodly–from disrespectful lads to the rebellious Moabites. But Gehazi had some internal problems, moral weaknesses that would literally plague him. Notice 2 Kings 5:15-27.
First, he rationalized (20). Elisha had continuously shown his faith in God’s ability to provide. Naaman generously offers to give the prophet a handsome reward. Gehazi witnessed Elisha’s refuse to “take a present” from the army captain (16). Elisha was more focused on Naaman’s physical and spiritual cleansing. Rather than trusting God’s provision, Gehazi saw an opportunity for himself. He thought to himself, “As the Lord lives, I will run after him and take something from him” (20). We get in a lot of trouble when we feed our desires for what we want and work to convince ourselves it is the right thing to do. Maybe Gehazi forgot about Achan (Josh. 7:20-21). Remember this warning: “Every man’s way is right in his own eyes, but the LORD weighs the hearts” (Prov. 21:2). In other words, we can find a way to justify any sin in our hearts, but God sees through it. So it was with Gehazi.
Second, he premeditated (21). He chases Naaman down. How often he rehearsed the story he was about to share, we don’t know. But even if he made up the story on the spot, it was in his heart before it was on his lips. Later, the prophet Isaiah would warn, “Woe to those who deeply hide their plans from the Lord, And whose deeds are done in a dark place, And they say, “Who sees us?” or “Who knows us?” (29:15). Micah adds, “Woe to those who scheme iniquity, Who work out evil on their beds! When morning comes, they do it, For it is in the power of their hands” (2:1).
Third, he lied (22). Up to this point, Gehazi’s sin was personal and internal. At any point, he could have reversed course with a penitent heart. He could have repented of his coveting. He could have stopped his pursuit. Instead, he catches up with Naaman, who asks him what’s wrong. Then, he audaciously tells this whopper: “My master has sent me, saying, ‘Behold, just now two young men of the sons of the prophets have come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothes’” (22). He must have been very pleased when Naaman gave him even more than he asked for. Maybe, the rationalizing servant even convinced himself God was with him since things were turning out so well for him financially.
Fourth, he covered up (24). After the deed was done and he was returning to his “day job,” Gehazi gives evidence that he knew he was dead wrong. He went to his house before returning to Elisha, and he dropped off his stash before nonchalantly “went in and stood before his master” (25a).
Fifth, he lied again (25-26). Elisha does something we’ll see again in the case of Peter and Ananias and Sapphira (Acts 5:1ff). The prophet asked him where he had been and Gehazi lies to him. Lying is a cascading crime. Usually, it requires more lies to protect the previous ones. Unfortunately for Gehazi, Elisha already knew the truth. Would things have been less severe for the servant if he had come clean? We’ll never know.
Ironically, a heathen obeyed God and was cleansed. Now, a servant of God disobeyed Him and was sullied with the stain of his sin. He found out what Moses once told Israel: “…you may be sure that your sin will find you out” (Num. 32:23). The leprosy of Naaman clung to him and would on his descendants forever (27). Thus ended the story of Gehazi, special servant of the mighty prophet. Thus began the story of Gehazi, the terminal leper.
We live in an age where the moral compass of the world is broken. As we are in the world, we find ourselves tempted to abandon “true north.” It is so important for us to stay vigilant (1 Pet. 5:8), keeping our conscience sensitive (1 Pet. 3:16) and our motives pure (1 Chron. 28:9; 1 Th. 2:3). The world needs examples of moral strength, in an age where rationalizing evil, plotting evil, and doing evil are commonplace. Honesty, integrity, unselfishness, humility, and the like are qualities the world will not find within. They will have to see it reflected in the lives of people whose ethics derive from God and His Word.
Neal’s Note: While I personally enjoy this series and don’t think there is anything wrong with watching it, I appreciate Brent’s caution to not let religious entertainment replace our responsibility to get our theology from careful Bible study (2 Tim. 2:15).
Paul immediately addresses Timothy, his young son in the faith, with a warning about the Judaizers (1 Timothy 1.3–7). If you look closely at verse seven, you’ll notice that Paul says those who want to teach the Law have no idea what they’re saying. These Judaizers may wish to appear knowledgeable, but their ignorance renders them unqualified to instruct. 1 Timothy 1.7 cautions against false teaching and highlights the importance of sound doctrine.
While we quickly see this about a group like the Judaizers, is it not also true of those who would unintentionally do the same? It is safe to say that many people have good intentions but fail to grasp the actual harm they cause by teaching something false. Take Apollos as an excellent example of this. Apollos believed that the baptism of John was still valid and preached as much. Fortunately, Priscila and Aquila were there to correct him privately (Acts 18.24–28).
But the damage Apollos inadvertently caused had already been done. In Acts 19.1–7, Paul encountered twelve men who had obeyed the teaching of Apollos. Paul corrected their misconception and assisted them in rendering obedience to the gospel of Jesus Christ. Imagine the fate of those twelve men had Paul not run into them in Ephesus! Given that we know Apollos’ heart, this was not his intention. However, confidently teaching things from ignorance has repercussions.
I imagine I am about to step into some hot water, but it is necessary to do so as I hear more and more of my brethren extolling the virtues of Dallas Jenkins’ The Chosen. The series itself begins with a disclaimer that many will likely ignore. The Chosen’s producers tell us, “Backstories and some characters or dialogue have been added.” They then add, “However, all biblical and historical context and any artistic imagination are designed to support the truth and intention of the Scriptures.” (“I Have Called You by Name”)
Without even delving into the show itself, one should be alarmed that they freely admit that they have made additions to the Gospel story. In God’s Word, we are warned several times against adding to or taking from the Word of God (Deuteronomy 4.2; 12.32; Proverbs 30.6; Revelation 22.8). We should also be wary of what follows when Angel Studios says they derive this from an artist’s “imagination.” In his original dictionary, Noah Webster notes that imagination is a “conceit; an unsolid or fanciful opinion.” (“Webster’s Dictionary 1828 – Imagination”) So why do we want such a production about the Son of God?
As soon as the first episode begins, we learn that the pharisee Nicodemus is an exorcist, Peter and Andrew are having tax issues, and Matthew has some intriguing quirks, which later episodes explain are due to his Aspergers! That is a lot to unpack in a show that purports to help me better appreciate the life and mission of Jesus and His followers. Nevertheless, the response is nearly unanimous about why the show appeals to most of those I have spoken with. Viewers love the portrayal of Jesus in His humanity—a compassionate man with a good sense of humor.
I appreciate that. I admit that the actor portraying Jesus does a wonderful job. I, too, love the idea of my Lord smiling and palling around with His disciples. But I need help to sit through something otherwise potentially misleading to appreciate what Jonathan Roumie brings to his portrayal of my Lord. There is too much for me to ignore willingly.
The objector says this could be an excellent way to introduce the lost to Jesus. Though I appreciate any tool that can help evangelize others, this is something on which you have to spend a lot of time explaining how it differs from the Gospels. It ends up accomplishing what other pop-culture phenoms and Christian-based fiction have produced. How many eschatological views do people hold that are more “Timothy LaHaye” than biblical? How many visuals of the war in heaven do people erroneously subscribe to, thanks to John Milton’s Paradise Lost?
As Christians, we have liberty. So, I don’t want to hinder anyone from watching something entertaining that is undoubtedly more wholesome than any secular programming one might watch. As portrayals of Jesus go, this is not blasphemous like The Last Temptation of Christ or as disorienting as imagining Clueless alum Jeremy Sisto as God’s Son in Jesus (1999). But, please, “caveat oculus”—let the eye be careful. Nobody wants to stand before God’s judgment seat and discover that they are lost because they blindly believed something false confidently taught to them by another.
There are a plethora of men and women in the Old Testament who we can look to as an example of faith. Abraham, Joseph, Joshua, Sarah, and many more. However one of the strongest examples of true faith in God is found in the book of Daniel. Daniel is someone we would say was a faithful servant of God. No matter the circumstances, he would put his trust in God. Even in the toughest times, Daniel remained a servant for the Father. One instance where Daniel showed this incredible trust is found in Daniel 6.
Daniel was apart of the kings appointed wise men. However, the other wise men in the kingdom were jealous of Daniel and wanted to have him killed. So they went to the king and asked for a decree to be made which stated that only the king could be prayed to. they did this knowing that Daniel prayed constantly to God. Despite this decree, Daniel trusted in God even though he faced dire consequences if he prayed to God.
Daniel 6:10-11, 16-17, “When Daniel knew that the document had been signed, he went to his house where he had windows in his upper chamber open toward Jerusalem. He got down on his knees three times a day and prayed and gave thanks before his God, as he had done previously. Then these men came by agreement and found Daniel making petition and plea before his God. Then the king commanded, and Daniel was brought and cast into the den of lions. The king declared to Daniel, “May your God, whom you serve continually, deliver you!” And a stone was brought and laid on the mouth of the den, and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel.”
The king banned prayer to anyone other than himself, but upon learning this Daniel still fell to his knees and prayed. In fact, the moment he learned that the document had be signed, he left and went to go pray to God.
In a culture that is consistently moving further and further from Gods Word, how will His people respond? In our lives today do we show this kind of faith and trust in God? Do we understand the consequences, but still choose to obey God? Sadly many today have a faith that is dependent on circumstances. But we must be like Daniel. We should have a full trust in God to deliver us in our trials and understand that He is in control.
If prayer was outlawed, would you publicly show your faith in God? If going to church was made illegal, would you still show up on Sunday morning? These are situations that will hopefully never happen, but if they do I pray that we will be like Daniel in our response.
Philippians is a very misunderstood letter. We often go to it for encouraging passages like “rejoice in the lord always” and “I can do all things through Christ”. We usually think of Philippians as being a book about joy because the word does appear several times. But the letter is much deeper than that. It is extremely encouraging, but maybe not for the reasons we often cite.
There are many similarities between Philippians and II Timothy. Paul takes a similar approach to correction in this letter, but it’s focused on two women: Euodia and Syntyche. In Philippians, though, Paul seems to take a far gentler approach. For example, he starts the letter by addressing it to everyone, not just those two women (1.1) — “to all of you in Philippi who are God’s holy people in Christ Jesus, including your elders and special servants.”
Confrontation is uncomfortable and uncertain. Philippians is a masterful example of confrontation by encouragement and tact. It’s not political and convictionless, but it’s also not aggressive or rude. Even though the letter is primarily addressed to two people, Paul is very gentle in how he corrects them.
This teaches us two things — one, correction is necessary. It’s often very unpleasant, but critical for the health of the church. Two, it teaches us to be careful when we correct. We’ll need to choose our words carefully, keep our emotions in check, and be mindful of why we’re correcting. Correction has nothing to do with superiority, it has everything to do with preserving a soul.
This isn’t unique to Christianity — when a part of our body fails, we get medical care. Sometimes that care is invasive and uncomfortable, but we do it for the health of our bodies. Correction within the church is no different. We don’t seek medical care for fun because it’s nearly always unpleasant. We don’t seek confrontation for fun because it’s nearly always unpleasant.
The theme of Philippians is simple: others above self. This letter is structured pretty simply — Paul gives several examples of people who put others above self. He talked about his own experiences at the beginning of the letter, then uses the examples of Jesus, Timothy, Epaphroditus, and himself again. It might seem strange to us that Paul used himself as a model to follow twice, but it makes sense when we take a closer look. Since he was the one writing the letter, using himself as an example of selflessness twice essentially communicated, “I’m not asking you to do something I’m not already doing.”
Saul had a bright future full of potential. When we first read of him he’s portrayed as a likable underdog who doesn’t see his own potential. He even stated that he’s just a nobody from the small insignificant tribe of Benjamin (1 Sam. 9.17-21). God anoints him as king and like every anointed king that we read of in the Old Testament, he influenced the nation’s relationship with God. In hindsight, we’re able to see God’s wisdom. A judge who spoke on behalf of God would carry out God’s will. A king would always be more susceptible to various forms of corruption with the great power given to him. No matter how the rulers would live their lives, good or bad, we can learn much. Sadly, Saul is one of those kings who taught us how not to live. Here’s a list of the many spiritual dangers we should avoid today.
Saul’s Seven Deadly Sins
I SAMUEL
The sin of lacking patience – 13.8
The sin of excuse-making – 13.11, 12; 15:15, 20, 24
The sin of half-hearted service – 15.1-26
The sin of Glorifying self – 15.12
The sin of fearing men rather than God – 15.15, 24
The sin of desiring forgiveness from man rather than God – 15.25
The sin of jealousy – 18.6-9
While there are other mistakes and shortcomings that lead to Saul’s physical and spiritual demise, we can be strengthened by them. His failures serve as warning signs and that’s exactly why they’ve been recorded in the only book God ever wrote.
Look up “zealotry” on Google. What do you see? Google mainly presents definitions from different dictionaries, including Merriam-Webster and Oxford. In a nutshell, these trusted sources say that zealotry is the same thing as fanaticism. It’s concerning. It was fanaticism that resulted in the Holocaust. It does not always follow that zealotry does so. Even though zealotry may be passionate, moral principles still drive it.
To an outsider, zealotry may appear to drive one to extremes. As an example, consider Phineas. When the daughters of Moab enticed the sons of Israel to “play the harlot” with their god, Baal Peor (Numbers 25.1ff), God sent a plague that killed 24,000 Israelites. Phineas taking a spear and driving it through Zimri the Simeonite and Cozbi the Midianite in flagrante delicto is the only thing that calms God’s rage.
What about our example, Jesus? According to John 2.13–17, Jesus made a scourge of cords, flipped tables, and drove the money changers out of the Temple on His first Passover of His public ministry. The followers of Jesus recalled Psalm 69.9, which begins, “For zeal for Your house has consumed me” (NASB1995). Would we accuse our Lord of fanaticism?
Zeal is an intense devotion to a cause or belief, but it doesn’t always mean acting excessively or fanatically. On the other hand, fanaticism is an extreme or irrational devotion to a cause or belief, often to the point of being unable to tolerate different points of view or being willing to do harmful or violent things to promote their ideas.
Zealots can often keep a balanced and nuanced view of their cause or belief, recognizing that there are other valid points of view and that their beliefs are not the only truth. On the other hand, fanatics tend to think that you cannot question their beliefs, and they may not want to or be able to see different points of view.
Zealots may go to extreme lengths to further their cause or belief, but they do so with a sense of moral and ethical responsibility. On the other hand, fanatics may be willing to act unethically or immorally or use violence or fear to get their point across.
But it’s also important to know that zealotry, like any strong belief, can be harmful when used without knowledge. When someone is passionate about their ignorance, bad things can happen. Think about Saul of Tarsus. Before he became the apostle Paul, he was a zealous church persecutor (Philippians 3.6). So you need a balance of passion and moderation to make positive changes and show agape love.
We must be zealous for the gospel. Peter stated that we must obey God rather than man (Acts 5.29). Do we have the guts to take decisive action when the situation demands it? Our zeal does not cause us to behave as Phineas since we live under the New Covenant. God is reserving His wrath for the sinner (Romans 2.5). God also gave the civil government the sword to punish the evildoer (Romans 13.4). Our mission is to rescue people from the fire (Jude 1.23).
Jesus rebuked the church in Laodicea for not being “hot” or “cold” in their faith. Because they were not fully committed to Him, Jesus said He would reject them. Jesus tells these lukewarm brothers and sisters, “Therefore, be zealous and repent” (Revelation 3.19 NASB1995). If you need to rekindle your zeal, listen to our Lord’s advice and repent your apathy and indifference.
If, on the other hand, you are afraid of being labeled a zealot, remember that you are in good company since Jesus’ contemporaries recognized His zeal. You don’t have to worry about your zeal becoming misplaced fanaticism as long as your diligence allows you to use God’s word competently (2 Timothy 2.15). If you are steadfast in your fellowship with other brethren, they will stir you up to love and good works (Hebrews 10.24–25). And for lingering concerns, God tasks us with casting all our cares upon Him (1 Peter 5.7).
“persecuted, but not forsaken; struck down, but not destroyed;” 2 Corinthians 4:9
In a world that grows ever darker, there are moments where Christians can feel lonely. This isn’t a new phenomenon. Since the beginning of time, those who God chose to serve Him often felt rejected and alone.
The apostles who followed Jesus felt persecution and rejection at almost every turn. Paul especially faced difficulties in his ministry.
We sometimes fail to understand what Paul and the other Christians were being persecuted for. They were proclaiming the Word of God. Paul is trying and pressing on through this persecution, because of the message that he had to proclaim. But those who were lost by their actions were rejecting the very thing that could save them!
Paul realized the value of their souls and continued on through the persecution. Paul also realized that even though they were rejecting The Word and persecuting him, he knew he that he was never forsaken by God. Satan wants us to feel abandoned by our Father. Many struggling people have questioned where God was in their lives when they felt they needed Him most. I have. But realize this is Satan! We know for a fact that God hasn’t forsaken us. If being persecuted for God is all it takes to get to Heaven then that’s definitely a steal.
Paul says in Philippians 1:21, “For to me, to live is Christ and to die is gain.” We have what can solve the world’s sin-problem, and we need to realize the importance of our commission. Jesus said in Matthew 16:26, “For what will it profit a man if he gains the whole world and forfeits his soul?” The earth has been estimated to be worth over 30 trillion dollars. To put this in perspective, the average 10 dollar bill is about 6 inches long. If we lined up 30 trillion dollars worth of ten dollar bills it would stretch over 3.4 billion miles. Our souls are more precious than this entire world. Why be afraid of persecution when we have the power to save something as valuable as a soul, even if it’s just one?
We have been promised that we will face persecution for Christ, but we can have assurance in knowing that no matter what we go through God will never forsake us.
Jesus came back to life after he died. In his new body, he spent time with his apostles and ate with them (Acts 10.41). Clearly this resurrection body was a real, physical body (though different in ways we don’t yet understand, cf I Cor 15.44). God the father used his power to bring Jesus back to life (Acts 2.32), and will do the same for us after we die.
The bible gives us some pretty clear information about where we’ll be going after we die, and it’s amazing. We have life now, and we don’t seriously question its reality. Death is just a blip from our perspective (cf I Cor 15.52). We’ll have life then, and it’ll be just as real. So where are we going? Our citizenship is in “the heavens” (Phil 3.20). For some reason, most translations have it singular — “in heaven,” even though this is dative plural in Greek. Jesus is going to come back from the heavens too (3.20). The plural form of ουρανος (“heavens”) is also found in Col 1.5, 16, 4.1; II Cor 5.1; Eph 1.10, 3.15, 4.10, 6.9; I Thess 1.10, Hb 1.10, 4.14, 8.1, 9.23, 10.34, 12.23, 25; I Pt 1.4, II Pt 3.5, and many other passages. It can mean “skies”, but in many contexts it means “space”. This makes perfect sense in light of II Pt 3.13 and Rev 21.1-2 (cf Is 65.17; use of παλιγγενεσια in Mt 19.28).
After our death, we’ll be given a body and source of life that cannot be killed (I Cor 15.42-49; I Pt 1.3-7). This applies to good people and bad people. The difference for good people is that we’ll get to leave Earth with Jesus, while everyone else will suffer forever. We want to avoid everyone else’s fate, so we do our best to follow God as he gives us constant forgiveness.
Praught definition: (nonstandard) Simple past tense and past participle of preach
Speaking of praught…
Matthew chapter five records the greatest sermon ever praught. This has been known as the “Declaration of the Kingdom” and the “Sum of Jesus.” It’s powerful and it covers nearly all aspects of the Christian walk. It covers topics that are still relevant and close to home for every person on the planet— past or present. It breaks down as follows.
1-12 “The blessed ones”
13-16 “salt, light, cities”
17-48 “understanding the law of God”
Jesus makes His way to the top of the mountain and His listeners stands while Jesus is seated.
“After sitting down He opened his mouth to teach.” 5.2
Someone commenting on this seemingly small detail said,
“It is not superfluous to say that ‘he opened his mouth, and taught them,’ for he had taught them often when his mouth was closed.”
The sermon on the mount is a lesson on the totality of life. Jesus teaches the objective truth. He said what was needed, and not what was necessarily easy to say. He preached the truth and He did so perfectly and with perfect love. It would be worth our while to familiarize ourselves with this lesson especially in the world we’re living in today. Jesus told us what to tell others. Let’s live for and like Jesus this week.
Not long ago, I was in another state for a few days. On those rare occasions when I travel without Kathy, our routine is pretty fixed. I will call her at the end of the day to say good night. The next morning, I will wait for her to text me to say good morning (she doesn’t set an alarm clock when I’m away, so I don’t want to wake her up).
During the recent aforementioned separation, we talked during the middle of the evening. She assumed that was our good night call. She came home after going to a Bible study and the grocery store, and I got a Ring notification showing her enter our house. About 90 minutes later, I called to say good night. The call went to voice mail. I texted. Nothing. I tried communicating through Alexa. Nothing. I checked Life360. Her phone had died. So, I went to sleep.
The next morning, I tried reaching her again. Ring showed no motion, not even letting our dog Ollie out. Her phone was still dead. My concern grew! This was unprecedented! Something was wrong! Had she hit her head? Had there been a home invasion?
I texted a good friend who lives nearby, asking him if they could check on her. At 6:15, he stopped by with his daughters on his way to taking them to school. He rang the doorbell several times and even knocked hard on both the side and front doors. Finally, Kathy emerged–she thought it was our youngest son’s truck since our friend’s truck looks very similar. She was unharmed, though embarrassed and unprepared for early morning company!
We found out that morning that there was a minor gas leak in our fireplace which might have coaxed her into a deeper state of sleep. The rest was just coincidence. She thought we’d already said good night. She read for a while, then went to sleep. The next thing she remembered was Jeremy banging on our door. There was plenty of embarrassment to go around.
I thought about this situation and how it illustrates several things.
It can take some persistent knocking before some will answer (Rev. 3:20)!
It is notable when one who usually can be counted on to respond a certain way does not; it is often a sign that something is wrong. If you missed a church service, would people wonder where you are since it was so unusual–or would they expect it (Heb. 10:24-25)? If you lost your temper or sinned with your tongue, would people think that it was uncharacteristic or par for the course?
When we truly love and care about someone, we will persistently try and reach them if we think they’re in trouble (Jas. 5:19-20)!
Checking on someone we think is in trouble is to risk embarrassment and an uncertain response.
Sometimes, it takes another person to do what we tried but could not do (1 Cor. 3:6-9)!
Fortunately, this is something that Kathy and I can laugh about now. We’ve fixed the leak in our fireplace. Hopefully, this will never happen again. But it is an indelible memory for both of us. It also illustrates that there are circumstances that call for urgency and action! As it concerns the soul, the stakes are eternally higher than the physical. May we take Paul’s words to heart as it concerns our spiritual work: “For this reason it says, ‘Awake, sleeper, and arise from the dead, and Christ will shine on you.’ Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph. 5:14-16).
You’ve probably seen the results of the recent WSJ-NORC poll showing how much Americans’ views on patriotism, religion, and community involvement have changed in the past 25 years. It is disheartening. On a lark, I decided to query ChatGPT about this issue, asking:
How should the Christian community respond to generate interest in religion while remaining ambivalent about ideas of patriotism?
Here is ChatGPT’s response:
Firstly, the Christian community could focus on promoting the core values and teachings of their faith that resonate with people on a personal level, such as compassion, forgiveness, and unconditional love. This can be done through various means, such as community outreach programs, social media campaigns, and interfaith dialogues.
Additionally, the Christian community could leverage modern technologies to make their religious teachings more accessible to younger generations who are more inclined towards digital media. This could involve creating engaging and informative content, such as podcasts, videos, and blog posts, that can be shared on various online platforms.
It is also essential for the Christian community to remain open-minded and inclusive towards people of all backgrounds and beliefs. By fostering an environment of respect and understanding, the Christian community can demonstrate that religion is not about exclusion or superiority, but rather about embracing diversity and promoting universal values.
Lastly, the Christian community could work towards building meaningful connections with other faith-based communities and organizations to promote interfaith collaboration and mutual respect. By coming together with other groups and working towards common goals, the Christian community can demonstrate that religion is a unifying force that can transcend political ideologies and nationalistic sentiments.
You’ve probably noticed ChatGPT’s and all AI’s known leftist bias. But, again, this is something that the media has covered. These new technological marvels are known as LLMs (Learning Language Models). In other words, reading what humans have written makes them more intelligent. And many of these AIs got their samples from the internet.
The internet is not exactly a haven for right-wing or Christian ideas. Values-oriented internet monitors have estimated that at least 80% of the non-dark web was pornography. Others argue that it is more likely to be around 30% pornography. Whatever the exact figures are, it should be evident that the ratio of non-Christian to Christian content on the internet is higher. Thus, we don’t expect AI to present God’s plan of salvation. That is why preachers exist (Romans 10.13–17).
That said, the insight of ChatGPT is fantastic, with a few caveats. Unfortunately, open-mindedness and inclusivity are typically buzzwords for turning a blind eye to sin, which we cannot do (Isaiah 5.20). Likewise, societal acceptance of abortion and sexual immorality doesn’t mean such things are acceptable to God (Acts 5.29). We also cannot fellowship with those who do not teach the truth, even if they call themselves “Christians” or are part of a monotheistic, Abrahamic faith (2 Corinthians 6.13–15; 1 Corinthians 10.21). Otherwise, this advice is surprisingly sound.
As the gospel changes lives like nothing else can, why shouldn’t we preach God’s word to make it as accessible to others as possible? We should help people see how to apply the good news to their lives (Acts 8.30ff). To that end, we should go back to more expository-style preaching.
There are so many broken homes that providing people with a sense of community and family is inviting. Who would not want to experience compassion, forgiveness, and unconditional love? But this requires getting out of our buildings and going where the people are.
And, while we should not change the “old Jerusalem Gospel,” there is no reason why we cannot use modern methods to reach out to a lost and dying world (Matthew 10.16, emphasis mine). Unfortunately, more conservative mindsets are slow to adopt the latest technology. By the time more conservative minds feel comfortable venturing into new areas, those with whom they disagree ideologically will have dominated them.
That said, the number of podcasts and videos our brothers and sisters are beginning to make available inspires me, and I hope this pattern continues. Political pundits, gamers, and true crime fans bury our offerings with their content. So you have to know what you are looking for to find it. It requires advertising and sharing our content with others.
Even though we don’t want to waste our Lord’s money by following trends, it is prudent to keep up with new technology and figure out how to use it to spread God’s message worldwide. It’s important to remember that technology is constantly evolving, and we must adapt to it and use it in ways that reflect our values. By doing so, we can reach a larger audience and share God’s message with those who might not have heard it otherwise.
How would you have answered this question I put to ChatGPT?
“Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin.” 1 Peter 4:1
Christ suffered in the flesh for doing good and for being the Messiah. He had a mindset that went against what was common at the time. Since Christ suffered, Paul tells us to arm ourselves with the same way of thinking, think the same way that Christ thought. As His followers we will suffer in the flesh, since those who think like Christ have ceased from sin. Think like Christ. Do what’s right, even if it leads to suffering.
Since we are in Christ we focus on what’s truly important. Christ focused on the bigger picture. Instead of listening to the mindset of the day, He stuck to His purpose. Because of this, He went through with the plan and now we have forgiveness of sins. The world will tempt us to desert Christ. We don’t join in because we have developed a new mindset. We are reborn and no longer live like the world.
“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Romans 6:1-2). Paul’s reasoning is that if we have died to sin, why would we continue to live in it? We say no to the world because we have died to sin. The old life, the way we used to think, the way we used to act, the way we used to talk, is dead. We have a new mindset that is focused on God and eternal life.
Galatians 5:24 says, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” Do you belong to Christ? If the answer is yes, then you no longer own yourself. God owns you and He expects us to have a mindset that mirrors His own. Self control is essential if we are to live Christ-like lives. To do this we must develop a new mindset. A mind that thinks differently from the majority. Making this choice won’t always be easy, but it’s what our Father desires of us as His children.
The Preacher Pollard Blog 