Godly men and women can voice their views and opinions in a healthy and helpful way by adopting some basic principles found within scripture. Even if some disagree with you (eventually they will!) everyone can leave encouraged if it’s approached appropriately.
First, they understand that the truth must be spoken in love (Ephesians 4.15). The faithful are able to tell the difference between matters of opinion and matters of salvation.
Second, they are eager to maintain a unity of spirit and a bond of peace (Ephesians 4.3-6). Godly members are not purposefully divisive or quick to start heated debates.
Third, the older Christians recognize the responsibility they have to share their wisdom with the younger generation and the godly youth respect the wisdom that is given from the older generation (Titus 2.2-12).
When the body of Christ is unified it’s also unstoppable. The church family that respects those God-given roles that we are all assigned will find that Bible classes, Biblical discussion, and relationships are enriched and strengthened. Knowledge is both shared and received in love and humility.
In the Sermon on the Mount, Jesus states a simple but profound truth: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you” (Matt. 7:7). This is a promise! For our particular focus, notice the middle promise. If you seek, you will find! Seeking implies striving to find for one’s own interest or advantage.
We often talk about someone who has yet to obey the gospel but who is looking as a seeker. That seems to be the thought shared by Jesus here. But seeking does not end at the baptistery steps. It is a lifestyle, an ongoing decision that may be challenged by distractions and substitutions. There are other things people seek–worldly wisdom (1 Cor. 1:22), their own righteousness (Rom. 10:3), self-interest (1 Cor. 10:24; 13:5; Phil. 2:21), pleasing men (Gal. 1:10), glory from men (1 Th. 2:6), and similar poor alternatives.
But God is seeking those who keep seeking Him and what He offers. This extends beyond the process of becoming His child. Various New Testament writers describe the seeking life.
Seek Christ’s kingdom above material things (Mat. 6:33).
Seek the glory and honor and immortality that God offers (Rom. 2:7).
Seek souls that can be saved (1 Cor. 10:33).
Seek to use your gifts for the strength of the whole church (1 Cor. 14:12).
Seek the realities of heaven (Col. 3:1).
Seek peace and pursue it (1 Pet. 3:11).
“The word implies serious effort, and can be used of seeking information (e.g., John 16:19) and of seeking to perform an action” (Luke 6:19)(Mangum, Lexham Theo. Wdbk., np). Have you ever searched for something valuable you owned but misplaced? The greater its value to you, the more intense and sustained your search. What Jesus offers is worth more to us than the whole world (cf. Mat. 16:26)! He wants us to have and keep a mindset that never ceases from serious effort to pursue. How can we be a daily seeker?
Include it in our daily prayers, that we will seek God’s will each and every day.
Be bold enough to make uncomfortable choices that accomplish His will.
Look for people who need His saving gospel and share Him!
Keep earthly interests and material things in their perspective, as tools to use for God’s glory and not idols to displace Him.
Put Him above every relationship, which means letting no relationship cause us to live contrary to His will or disobey His Word.
Do not let the world do our thinking for us on any moral, ethical, or similar issue.
Immerse ourselves in His Word, feeding and nourishing not only our soul but also our resolve.
Live joyfully, demonstrating thanksgiving for God’s good and perfect gifts.
During the holiday season, we often focus on the concept of peace. It’s an important theme in holiday music, especially in a world where conflict is all too common. Indeed, such songs oft remind us about Christ as the “Prince of Peace” and the promise of peace on earth (see Isaiah 9.6; Luke 2.8-14). However, Christ’s peace is more than just the absence of conflict. It is a complex concept with many facets deeply entwined with man’s greatest need: salvation from sin.
Christianity holds that real peace requires reconciliation with God through Christ. This true peace is the primary reason Christ put on the robes of flesh. Faith in Jesus Christ is the only way to achieve peace with God, according to Paul in Romans 5:1. As explained in Romans 5.8 and 5.10, this peace aids in the resolution of the inner conflict of guilt caused by sin. Humanity became estranged from God in the Garden of Eden, but we can return to divine harmony through Christ’s incarnation. Upon Christ’s birth, the angels declared to mankind that He was extending an olive branch to humanity. Note: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2,14 KJV).
Beyond reconciling with God, Christ’s peace, once received, permeates our inner being. In Philippians 4.6-7, Paul describes this peace as “beyond all understanding,” a calm that guards our hearts and minds regardless of life’s ups and downs. This inner peace is more than just a temporary state of calm; it is a profound sense of stability and contentment that stems from a close relationship with God. To achieve this peace, we must engage in consistent prayer and gratitude and live according to Christ’s teachings and examples.
As we embody Christ’s teachings, our relationship with others will change. Jesus tells us to love our enemies (Matthew 5.43–48) and to live by the Golden Rule (Luke 6.31). These teachings challenge us to work for peace in our communities by actively showing love and empathy to others, not just tolerating them. His teachings remind us to live peaceably among men (Romans 12.18). Although the world is far from perfect, Christians can help to create a more peaceful society by living these principles. The message is clear: peace between men starts with each of us.
Christ is the source of the all-encompassing peace that Isaiah foretold, which the New Testament made manifest. It encompasses achieving a state of reconciliation with God, experiencing inner serenity, and fostering harmonious relationships within society. As followers of the Prince of Peace, let us embrace and share this multi-faceted peace this holiday season and beyond.
Guilt is a struggle that many Christians deal with frequently in their walk with God. Those moments of weakness where we give in to sin often leads to guilt. In fact, we should have a godly guilt that leads to repentance (2 Cor. 7:10). But if we aren’t careful, guilt can hinder us from pursuing a relationship with God.
I John 1:7 is a reminder of our complete and total forgiveness in Christ, but it is conditioned on our willingness to walk in the Light. Walking in the light means scripture is our guide. It shapes our worldview, our behavior, our teaching, our relationships, and our faith. True Christian living takes letting Christ impact our daily lives.
If, in this continual effort we fall short, Jesus’ blood continually removes sin and keeps our conscience clean before God. This does not mean that once we are saved, we’re always saved and can do nothing to fall from grace. Paul clearly states in Romans 6:1-2, “What, should we continue to sin that grace might grow? May it never be.”
Others have gone to the other extreme and teach that one sin is enough to cause someone to fall from grace and walk in darkness. This is not what scripture teaches! As Christians we can have confidence in our salvation (Romans 8:1; Hebrews 4:16; Romans 8:38-39; John 3:16). The problem is teens and adults sing songs about crucifying Christ “every time they fail.” How do we expect to live guilt free if we are constantly worried that our relationship with God is in jeopardy?
Several years ago when my faith was not mature and in need of growth, I had the mindset that I had to just hope for the best. That if I died it would be in a moment where I was in good standing with God. Sadly, you ask most Christians if they are going to be with God for eternity and the majority will answer with “I hope so.” There should be no doubt in our minds concerning our spiritual standing with God!
Guilt can be an effective tool that Satan uses on Christians, but we must also not be so willing to take advantage of God’s grace.
As Gary Pollard so wisely once said, “Truth exists, as it usually does, in the middle of two extremes.” If our life is not characterized by sin but by genuinely seeking after God and following His word, the blood of Jesus continually cleanses us. Don’t let ungodly guilt keep you from learning and growing in Christ.
There has been some controversy in recent years over what the Bible teaches about our new life. While I don’t believe these are disagreements worth splitting over, some aspects — particularly the ones most commonly known — have done some damage. In popular culture (esp. various forms of entertainment media) and within the church, we commonly refer to the next life as “heaven”. The purpose of this article is not to discuss or debunk or promote any particular viewpoint necessarily, but to hopefully change the way we look at this subject in general.
I watched a discussion between Dr. Jordan Peterson and Dr. Niall Ferguson yesterday (12.11.2023), and Dr. Ferguson said out loud what I’ve often heard whispered up to this point. I’m paraphrasing, but he said, “We are drawn to catastrophe and end-of-the-world fantasies because it makes us feel better [about our own mortality]. And, if we’re honest, the idea of heavenly bliss as it’s been taught seems rather dull” [emphasis mine]. He is not alone in his assessment.
This article can be summarized with the following points:
We were saved to have a hope of the next life (Rom 8.24; I Pt 1.3, 9; I Thess 4.13-18).
God has been very specific in what he communicated to us about our new life (Mt 19.28; II Pt 3.13; Rom 8.22-25; Is 65.17; Rev 21.1-2).
We need to honestly and sincerely sift through our beliefs to determine which of them come from God’s word, and which come from men (I Jn 4.1).
We must not let our respect for family or for those we perceive as spiritual giants override our trust in God’s word (cf. Gal 1.8).
Shouldn’t we be willing to test any teaching by God’s Word?
Whatever the teaching is, whatever the subject is, we should be concerned about how God will perceive us when we meet him (Js 3.1), and not about how some will react to our teaching (cf. Ac 5.29).
Some names are synonymous with certain attributes and characteristics. Hatfield and McCoy are names associated with fighting and feuding. Hitler is a name associated with prejudice and evil. Even today, some names conjure definite thoughts and conclusions, from Trump to Biden, Shohei Ohtani to LeBron James. Giorgio Armani or Louis Vuitton are fashion. Frank Lloyd Wright is architecture.
Even in Scripture, certain names draw immediate associations for the Bible student. One such name, which represents a series of rulers spanning about 150 years, is “Herod.” Perhaps you have thought that Herod is one man mentioned in the Bible. In fact, there are seven Herods mentioned in the Bible. Six of them were part of the Herodian Rulers. The first of these in Scripture is Herod I (the Great), king of Judea (Mat. 2:1ff; Luke 1:5). Next is his oldest son, Herod Archelaus, an ethnarch (ruler of a province or region) (Mat. 2:22).
Herod the Great had other sons who ruled as subordinate princes or portions of a region. One was Herod Philip (Luke 3:1). Another was Herod Antipas (Luke 3:1,19; 13:31ff; 23:7ff). Herod’s grandson, Herod Agrippa I and King of Judea, is mentioned in Acts 12. Then, there was Herod Agrippa II, the great-grandson of Herod the Great and another tetrarch (Acts 25:13ff).
These were not men of noble character. Herod the Great orchestrated and oversaw the genocide of Jewish baby boys at the time of Christ’s birth. Herod Antipas, an adulterer, had John the Baptist beheaded.
Herod Agrippa I had the apostle James beheaded and soon thereafter God struck him dead for pompous pride. Herod Agrippa II hardened his heart to the gospel, which he heard passionately preached. Though they lived in both luxury and dysfunction, these men were all little boys in the care of nursemaids if not mothers. They were once innocent children, little babies, helpless, dependent, and impressionable. Spiritual opportunity was missed, and as a result much harm was done to the cause of Christ. Egregious sins were committed against humanity.
Our family name, in part, is something we inherited (for good or ill). Yet, the greatest impact upon our family name is what we do with it. This applies to what we do with our own lives, but also what we do to bring up our children in the discipline and instruction of the Lord (Eph. 6:4). Let us protect the family name, and leave a legacy that blesses not just our relatives but impacts the church and the world for good!
An enormous rodent originally from the tropical forests of South America, the capybara has recently gained popularity online. According to the BBC, these magnificent creatures can weigh as much as an adult man. Capybaras love water, so you can usually find them relaxing by bodies of water like rivers and lakes. Aside from their peculiar propensity to consume their excrement, their primary diet comprises grass. An internet sensation in 2020, a meme depicting a capybara the size of a dog won over viewers all over the globe.
Capybaras are not only large but also highly social animals. According to the Encyclopedia of Life, they live in family packs of dozens of individuals. Their sociability, however, extends beyond their species. As the amusing blog Animals Sitting on Capybaras points out, these rodents frequently serve as a resting place for other animals.
Capybaras are depicted post after post on that site as the animal kingdom’s lounge chairs, seemingly content as various creatures perch atop them. Because of their charming personalities and adorable antics, capybaras have become viral sensations online.
I even saw an incredible photo showing a capybara and a crocodile relaxing beside a river bank. I was surprised to learn this is a common sight, as crocodiles don’t usually prey on capybaras. What impressed me the most about the picture was how chill the capybara appeared while lounging only a few feet away from the crocodile’s dagger-like teeth and strong jaws.
Though it’s common for people to make jokes about having a spirit animal, it makes sense that the capybara would be a reasonable choice. It is friendly, laid-back, and fearless. Certain dietary choices aside, there is an excellent illustration we can draw from capybaras as Christians. Their observable behavior illustrates several Scriptures.
In no particular order:
Proverbs 18.24. In the New King James Version, the verse reads, “A man who has friends must himself be friendly, but there is a friend who sticks closer than a brother.”
There is disagreement about how to translate this verse, specifically whether modern English translations based on older manuscripts are more accurate in their interpretation. I am unable to translate because I am not fluent in Hebrew. However, I have access to the same resources as others and have discovered that the verse may contain a pun, which adds to the translators’ confusion. The root of “friend” is the same as the root of “ruin.” This reason is why the verse is rendered differently in newer translations. As a result, I refer to the Jewish Publication Society’s translation of the Tanakh for more information.
Upon doing so, I read: “There are companions to keep one company, and there is a friend more devoted than a brother.”
Capybaras seem to surround themselves with companions, whether fellow capybaras or other creatures. You also see obvious advantages in other social animals, such as protection from their predators (e.g., jaguars), improved foraging proficiency, and stress reduction. Like birds, some animals remove parasites from capybaras’ fur. Capybaras also make noise to alert other animals to predators.
So, having friends, especially close friends you can rely on, is positive. In Ecclesiastes 4.9–12, Solomon reminds us that two are better than one.
Romans 12.18. Paul writes, “If possible, so far as it depends on you, live peaceably with all” (ESV).
Capybaras are calm and docile. Thus, they do not disturb the animals around them. As herbivores, capybaras lack predatory instincts. So, other animals know they are safe around capybaras. Capybaras are also non-territorial. Hence, they will allow other animals to approach them without showing aggressive behavior to drive them away.
Although the Lord doesn’t command us to let the world walk all over us, we should still take responsibility for promoting a peaceful environment wherever we find ourselves. While it is true that there are ornery people with whom no one can live peaceably, you can ensure that you are not the one causing difficulties.
As an aside, this idea is one of the reasons I marvel at the Japanese, who, though not a Christian nation, manage to embody this Christian concept so well. This is because “wa” (harmony) is central to Japanese society and influences many aspects of daily life and interpersonal interactions. Within this framework is the concept of “omoiyari,” which we can render as empathy or consideration for others, lacking a direct English translation. Omoiyari is the sympathy and compassion for others that lead to thoughtful action. The key points are anticipating someone’s needs and providing for them in advance. To practice omoiyari, you must think in the other’s shoes and give them what they need without verbally expressing it. This awareness also leads to behaviors like refraining from talking loudly on the phone in public places and forming orderly lines when waiting for trains or buses.
It shouldn’t be surprising that capybaras are popular in Japan.
Most importantly, incorporating this “capybaric” disposition that Paul encourages gives us more opportunities to share the Gospel. No one will be interested in hearing God’s Good News if we seem cantankerous or aloof.
Philippians 4.5. Smack dab in the middle of a rich section of Paul’s letter to the Philippians, Paul writes, “Let your gentle spirit be known to all men. The Lord is near” (NASB 1995).
We’ve already said much about how chill these giant rodents are. I challenge you to look at a picture of a capybara and see if you perceive something other than the epitome of gentleness.
If you briefly consider the immediate context of Philippians 4.5, you will note that Paul addresses several key points.
Paul urges two members of the Philippian church, Euodia and Syntyche, to reconcile their differences and work together in the Lord, emphasizing the importance of unity. (Philippians 4.2-3)
Paul encourages the Philippians to always rejoice in the Lord and not to be anxious about anything. Instead, they should pray and make their requests known to God. (Philippians 4.4-6)
After encouraging the Philippians to pray, Paul assures them that the peace of God, which surpasses all understanding, will guard their hearts and minds in Christ Jesus. (Philippians 4:7)
Paul encourages believers to fix their thoughts on true, honorable, right, pure, lovely, admirable, excellent, and praiseworthy things. (Philippians 4:8-9)
In this context, Philippians 4:5 serves as a bridge between these points. It highlights the importance of gentleness (or moderation, forbearance) in dealings with others, a quality that should be visible to all people, especially given the Lord’s return.
As part of Paul’s concluding advice, this verse instructs Christians to demonstrate their faith in their behavior, especially in their dealings with others. They should be mindful of God’s constant presence and that He will return soon.
The capybara’s amiable character is a striking parallel to the biblical teachings that emphasize the need for harmony, compassion, and tranquility. Although they have some unusual habits, these giant, peaceful rodents from South America show us how to live in peace with others, a universal quality that can serve as an example.
The capybara is an excellent example of how one should lead one’s life with calmness, empathy, and peaceful coexistence with others. This lesson can be learned from the scriptural wisdom of Solomon or Paul, as the capybara’s behavior is a testament to these virtues’ enduring power and appeal. By embracing these qualities, we can have more meaningful interactions with others and create opportunities to spread the uplifting message of the Gospel. The capybara sets an example by effortlessly endearing itself to its kind and other species.
It doesn’t matter how much bible knowledge a person has — if they don’t love other people, their knowledge is worthless (cf. I Cor 8.1; 13.1-3).
Hating a Christian brother or sister disqualifies a person from eternal life (I Jn 4.20).
Christianity has many gray-area freedoms that make some people uncomfortable. For either side of an issue: “Be willing to accept those who still have doubts about what believers can do. And don’t argue with them about their different ideas” (Rom 14.1).
And, “Why do you judge your brother or sister in Christ? Or why do you think that you are better than they are? We will all stand before God, and he will judge us all … So each of us will have to explain to God about the things we do” (Rom 14.10, 12).
And, “So we should stop judging each other. Let’s decide not to do anything that will cause a problem for a brother or sister or hurt their faith” (14.13).
And, “Don’t allow what is good for you to become something they say is evil” (16).
And, “Let’s try as hard as we can to do what will bring peace. Let’s do whatever will help each other grow stronger in faith” (19).
Finally, “You should keep your beliefs about these things a secret between yourself and God. It is a blessing to be able to do what you think is right without feeling guilty” (Rom 14.22).
Perhaps the biggest aspect of Jesus’s sacrifice was to become human and stay that way for our sake (cf. I Tim 2.5; Phil 3.20-21; I Jn 3.2-3). He is still human now, though in the kind of perfect body we’ll enjoy when he comes back for us.
God never calls Christians to publicly protest the evil behavior practiced by the world. In fact, he expects the opposite from his children (I Tim 2.1-4; I Cor 6.2; Rom 13.2; I Pt 2.11-17).
“The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.”
(Gen.6.4).
“And there we saw the Nephilim, the sons of Anak who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.”
(Num.13.32-33).
A HUGE HISTORY
The Sumerian culture has become famous for their giants. However, nearly every ancient culture had legends and records of either a co-existence with giant races or knowledge of them. Some of their megalithic structures were even allegedly built by them, with many ancient cultures indicating that they were ruled by giants. The Norse, Egyptians, Greeks, Native American, Mesopotamian, and South American cultures represent just a fraction of the ancient societies whose legends and early mythology are dominated by tales of giants.
SUPERSIZED SIDE-BY-SIDE
GOLIATH – 11th Cen. BC – Height: 9’9”
KING OG – 11th Cen. BC – Height: ~12’
KING GILGAMESH – 26th Cen. BC – Height: 18’
ENOCH’S GIANTS – 200-300 BC – Height 450’
The following accounts and descriptions come from a Newspaper published in 1905 called the Lawrence Daily Journal (03, JUN, Pg. 3)
ROUEN GIANT
“In 1830 one of these giants, who was exhibited at Rouen, was ten feet high…
FANNUM
“…lived in the time of Eugene II., was 11 feet in height.”
TENERIFFE GIANT
“The Chevalier Scrog in his journey to the Peak Teneriffe found in one of the caverns of that mountain the head of a giant who had 60 teeth and who was not less than 15 feet high.”
KENTOLOCHIS REX
“In 1623 near the castle in Dauphine a tomb was found 30 feet long. 16 feet wide and eight feet high. on which were cut in gray stone the words “Kentolochis Rex.” The skeleton was found entire and measured 25¼ feet high, ten feet across the shoulders and five feet from breastbone to the back.”
FARRAGUS
“Slain by Orlando, the nephew of Charlemagne, according to reports, was 28 feet high.”
ISOLENT
“In 1814 near St. Gernad was found the tomb of the giant who was not less than 30 feet high.”
HOGSHEAD
“Near Magrino, in 1816, was found the skeleton of a giant of 30 feet, whose head was the size of a hogshead and each tooth weighed 5 ounces.”
SICILY GIANTS
“Near Palermo, Sicily, in 1516 was found the skeleton of a giant 30 feet high, and in 1559 another 44 feet.”
What Happened To The Giants?
The post-fall and post-flood world began the slow decline in height and strength of the giant races. Thoughtful theories and speculations are proposed such as the deterioration of their DNA through genetic lines, radical changes in earth’s atmosphere, and possible health-related issues. While the more scientific explanation(s) could shed light on their decline and ultimate disappearance, the philosophy of Occam’s razor says that the most simplistic answers are the closest to the truth.
The simple answer? Many accounts describing giants depict them as mighty warriors. Their heads were highly coveted trophies of war and any giant-slayer was surely bound to be immortalized in history. The harrowing attempts to kill a giant on the battlefield were successful and those men reached legendary status— their stories told for thousands of years (2 Samuel 23.8-38).
While the regional and genetic factors play a part in the shrinking stature of giants in the archeological record, it seems that their height may also give one an indication of their age and placement on the historical timeline. The closer to the present day period, the smaller they became. The days of lumbering 40’ tall terrors were numbered and their descendants were born with heads much closer to the ground.
Non-Canonical Coincidences
JOSEPHUS
Ist Century Historian Flavius Josephus writes in his Antiquity to the Jews, “For which reason, they (Israelites) removed their camp to Hebron; and when they had taken it, they slew all the inhabitants. There were till then left the race of giants, who had bodies so large, and countenances so entirely different from other men, that they were supposing to the sigh and terrible to the hearing. The bones of these men are still shown to this very day, unlike to any credible relations of other men.”
THE BOOK OF ENOCH
Extra-biblical texts such as the famous book of Enoch and its accompanying Book of Giants serve as valuable supplementary material backing the biblical claims of giants and their existence. While mere fragments were recovered from the Qumran site in the 1950s, the texts are fascinating. Here’s a portion from the manuscripts translated by Dr. H. B. Henning, a German scholar and expert in Iranian languages:
“Thereupon the giants began to kill each other and [to abduct their wives]. The creatures, too, began to kill each other. . . before the sun, one hand in the air, the other . . . whatever he obtained, to his brother . . . . imprisoned . . . . . . over…To the angels . . . from heaven. to . . . threw (or: was thrown) into the water. Finally. . . in his sleep saw three signs, [one portending . . .], one woe and flight, and one . . . annihilation. Narīmān saw a gar[den full of] trees in rows.”
TIMELINE OF ACCOUNTS
1519 – Diaz Castillo sees the remains giants who once roamed the land in ancient Tlaxcala, Mexico. In his book, “The Memoirs of the Conquistador Bernal Diaz Del Castillo,” he recalls, “They (the Tlaxcalan tribe) said their ancestors had told them that very tall men and women with huge bones had once dwelt among them. But because they were very bad people with wicked customs they had fought against them and killed them, and those of them who remained had died off. And to show us how big these giants had been they brought us the leg-bone of one, which was very thick and the height of an ordinary-sized man, and that was a leg-bone from the hip to the knee. I measured myself against it, and it was as tall as I am, though I am of a reasonable height. They brought other pieces of bone of the same kind, but they were all rotten and eaten away by soil. We were all astonished by the sight of these bones and felt certain there must have been giants in that land.”
1520 – Ferdinand Magellan’s expedition chronicler writes about a race of giants they encountered while in Patagonia, “But one day we saw a giant who was on the shore, quite naked, and who danced, leaped, and sang, and while he sang he threw sand and dust on his head. Our captain [Magellan] sent one of his men toward him, charging him to leap and sing like the other in order to reassure him and to show him friendship. Which he did. Immediately the man of the ship, dancing, led this giant to a small island where the captain awaited him. And when he was before us, he began to marvel and to be afraid, and he raised one finger upward, believing that we came from heaven. And he was so tall that the tallest of us only came up to his waist. Withal he was well proportioned…” Interestingly, the name Patagonia means “Land of the Bigfeet.”
1608 – Captain John Smith explores the Chesapeake Bay and Lower Susquehanna River where he runs into a tribe of giant Indians. He describes them as “…a giant-like people. They measured the calf of the largest man’s leg, and found it three-quarters of a yard about (twenty-seven inches), and all the rest of his limbs were in proportion.”
1857 – Chief Rolling Thunder of the Comanches, a tribe from the Great Plains, gave the following account of an ancient race of white giants. “Innumerable moons ago, a race of white men, 10 feet high, and far more rich and powerful than any white people now living, here inhabited a large range of country, extending from the rising to the setting sun. Their fortifications crowned the summits of the mountains, protecting their populous cities situated in the intervening valleys.”
1881 – Prof. Timmerman was exploring the ancient ruins of the Isis temple on the banks of the Nile— sixteen miles below Najar Difard. It was here where several tombs dating back to the year 1043 B.C would be excavated for the first time. Inside, not one, but sixty giant skeletons had been buried. The smallest skeleton was an astonishing seven feet and eight inches in length, the largest being eleven feet and one inch. Many stone memorial tablets were also discovered, but there was no record that indicated that they were in memory of the giants. It’s believed that the tombs date back to the year 1043 B.C.
1899 – Horatio Bardwell Cushman penned the following in his book, History of the Choctaw, Chickasaw, and Natchez Indians,
“The tradition of the Choctaws did tell of a race of giants that once inhabited the now State of Tennessee, and with whom their ancestors fought when they arrived in Mississippi in their migration from the west. … Their tradition states the Nahullo (race of giants) was of wonderful stature.”
1907 – Friar Alonso de Espinosa travels to Tenerife, the largest island of the Canary Islands, to convert the natives. In Espinosa’s book he writes about the locals, “This people had very good and perfect features and well shaped bodies. They were of tall stature, with proportionate limbs. There were giants among them of incredible size; and that it may not appear fabulous, I will not repeat what is said on the subject. Of one it is generally said, as verified and ascertained fact, that he was fourteen feet high and had eighty teeth in his mouth. It is said that the great body is in Guadamoxete, the ancient burial place of the Kings of Guitar, whose nephew he was. He fell in a battle with the King of Tegueste, and they say that, having been killed by the enemy, one of his lineage took his banot (a kind of weapon) to avenge his death, which he did.”
He’s introduced to us right after the end of the stunning victory at Jericho (Josh. 7:1). He is from the same tribe that the Messiah would hail from. Three other ancestors besides Judah are named, and they are roughly laid out for us in 1 Chronicles 2:3-7. Achan lives in infamy as “the troubler of Israel” (1 Chron. 2:7). A man who stood shoulder to shoulder with the conquerors of Jericho, whose voice was no doubt heard shouting along with everyone else (6:20), and whose sword dealt destructive blows to the inhabitants (6:21), had made a fateful stop somewhere inside the city amidst the rout. It was a detour that would not only change his life, but the life of his family (25) and the lives of at least 36 other families (5). His sin dragged down an entire nation, at least for a little while.
We’re not told if Achan put together his sin and the downfall of Israel in their first battle with Ai. Yet, when Joshua begins the process by taking lots to discover the culprit (14-15), he had to feel the noose tightening. Finally, when he is exposed as the one who “took some of the things under the ban” (1), Joshua speaks in a surprisingly gentle and compassionate tone as he tells Achan, “My son, I implore you, give glory to the Lord, the God of Israel, and give praise to Him; and tell me now what you have done. Do not hide it from me” (19). After the battle, he had the opportunity to immediately come clean and tell Joshua what he had done. Anytime between Jericho and Ai, he might have been led by a pricked conscience to unburden himself and repent. Not until the divinely-led process when he was undeniably found guilty did Achan confess his sin. It is then that Joshua, Israel, and the reader learn how Achan had been “conquered.”
“I saw” (21). My mom used to sing the devotional song with us, “Oh, be careful little eyes what you see.” How many times have our eyes been the gateway to sin and trouble in our lives. The text doesn’t even say he was searching, but at some point his eyes rested on the spoil and he saw a beautiful robe, some silver and a wedge of gold. He found it irresistible. This was Eve’s problem (Gen. 3:6) and David’s (2 Sam. 11:2). In discussing sinful desire for material things, Jesus would reveal how the eye is the lamp of the body (Mat. 6:22-23). Achan’s eye was “bad.” Be careful to say with the Psalmist, “I will set no worthless thing before my eyes” (Ps. 101:3).
“I coveted” (21). This was the tenth commandment in the Law of Moses (Exo. 20:17; Deu. 5:21). It is also repeatedly condemned in the New Testament (Eph. 5:3,5). To covet is to desire, bringing damage upon the thing or person desired, and to take pleasure in (HAL). It’s a passionate desire, but, here and in the prohibition of the Law, it is an unholy desire for what is not one’s own. It leads to theft, adultery, and other sins where unholy desire leads to unholy action. Achan’s heart was conquered by unrighteous desires. How many lives have been overturned and destroyed by this?
“I took” (21). The progression went from eyes to heart to hands. Sin is progressively destructive. James 1:13-15 compares it to a macabre birth process, where temptation leads to lust which when conceived gives birth to sin. Sin, unchecked, leads to death (cf. Rom. 6:23). How did Achan justify transgressing the explicit warning Joshua made prior to Jericho, “But as for you, only keep yourselves from the things under the ban, so that you do not covet them and take some of the things under the ban, and make the camp of Israel accursed and bring trouble on it. But all the silver and gold and articles of bronze and iron are holy to the Lord; they shall go into the treasury of the Lord” (6:18-19)? Somehow, he rationalized, justified, and convinced himself it was OK. One of the most sobering precepts of all Scripture, to me, is, “All the ways of a man are clean in his own sight, but the LORD weighs the motives” (Prov. 16:2). Similar to it is, “Every man’s way is right in his own eyes,
But the LORD weighs the hearts” (Prov. 21:2). I’ve not known very many gossips, slanderers, liars, sexually immoral, drunkards, deceivers, troublemakers, sinfully angry, or the like who saw themselves as dirty and wrong. Yet, however we see ourselves, God sets His all-seeing eyes on our motives and hearts. He is looking with perfect perspective at our “ways” (our actions). Ultimately, whether we repent or face judgment, those actions will be correctly measured by the all-knowing Lord.
“I concealed” (21). It’s obvious that Achan understands, in his heart of hearts, that he’s done something wrong. Sin loves darkness and cover. Achan hasn’t really thought this through. Where would he spend the gold and silver? Where would he wear his fancy robe? Who would he sell it to and how would he explain his new-found wealth. When lust and temptation are in the driver’s seat, thoughts of consequences are shoved aside. The anticipated pleasure is tainted or replaced with the need to hide. Ask Adam and Eve (Gen. 3:7-8).
At the end of the day, Achan, his children, his livestock, his tent, and all his possessions lay buried beneath a pile of stones in a place appropriately nicknamed “the valley of trouble” (26). It was an infamous memorial, a tribute to the fruit of sin. The advertisements don’t talk about this part of enticement. The promise of satisfaction gives way to the punishment of senselessness. It is so important for us to have the foresight God has given us in Scripture. “There is a way which seems right to a man, but its end is the way of death” (Prov. 14:12; 16:25). If he could be heard, Achan would say “Amen.” Thank God for giving us this example to keep us from such an end!
How do you know that what you are doing on a day to day basis is what God desires?
Back in the late 1800s a bishop from his pulpit and in the periodical he edited said that man taking flight was both impossible and contrary to the will of God. But the irony was that Bishop Wright had two sons, Orville and Wilbur! Wright was wrong. Sure of himself, but wrong.
So many claim to know the will of God, and yet how can we be certain? People have struggled with discerning the will of God since the beginning of time.
Adam and Eve, Noah, Israel, and 2 thousand years of Christianity. David was able to recognize what God wanted in regards to Saul. He had many opportunities to overthrow Saul and become king, but he waited and did what God wanted of him.
Have you ever been faced with a difficult decision, one that you were torn between, and wrestled over in your mind? We want to know what the right decision is. Maybe you even prayed that God would tell you which way to go. How do you make God-fearing decisions in your life? Sometimes God will shut a door and bolt it, but we will try and climb through a window. Other times God will give us multiple open doors and let us choose.
God expects us to follow His Will for us. So what does God expect of you as an individual in His Family? We have a hard time grasping this idea of God’s will and yet in the church you hear about it all the time. “Lord willing and the creek don’t rise.” What does this mean? I’m not talking about the creek rising part, what DOES the Lord will?
For us to comprehend this topic we need to look at what scripture defines as God’s will. Study it with the end goal of understanding what God expects from us.
The will of God…this is a complex topic. We are talking about the mind of God.
Mankind trying to explain this is like a rocking chair telling a carpenter how to be a human. It is, and forever will be a complex subject. That being said, scripture isn’t silent on this matter. There is no better source to go to in learning about God than His own words. Everything we know about the Creator was given to us by Him. He wants to be known, but we will only be able to know so much.
In general it appears that in scripture God’s will is spoken of in two different ways.
There are two different meanings to the will of God, and we need to know them and discern which will is spoken about in regards to our obedience.
Ephesians 1:11 says, “In him [Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.” The will of God in this passage is God’s sovereign plan of all that comes to pass. In fact, there are many other passages in the Bible that teach that God’s providence over the universe extends to the smallest details of nature and human decisions (Matthew 10:29, Proverbs 16:33). That’s the first meaning of the will of God: It is God’s sovereign control of all things. Some refer to this as His “sovereign will” or His “will of decree.” It cannot be broken. It always comes to pass.
There is a second way His will is defined in scripture…God’s Will of Command
This is His will in what He commands us to do. This is the will of God we can disobey and fail to do. This is the sovereign will we do whether we believe in it or not. (E.g. Pharisees, Herod).
For example, Jesus said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven” (Matt. 7:21). Not all do the will of his Father. “Not everyone will enter the kingdom of heaven.” Why? Because not all do the will of God.
Paul says in 1 Thessalonians 4:3, “This is the will of God, your sanctification: that you abstain from sexual immorality.” Here we have a very specific instance of what God commands us: holiness, sanctification, sexual purity. This is his will of command.
But many do not obey.
What God expects of us is found in His will of command. He has revealed this to us in the New Testament. Our new agreement (covenant) with God is founded on our willingness to obey His commands. In doing so we can know that the blood of His Son cleanses us from all sin.
A Deep Dive Into Jesus’ Teachings In Matthew And Luke
Brent Pollard
I am unsure if the statements made by Jesus in Matthew and Luke regarding the eye as a lamp qualify as one of the “hard sayings” of our Lord, but I am willing to confess that they have caused me difficulty. These words require more contemplation, like all of Jesus’ metaphors and parables. I’m not sure we’re always willing to give Jesus’ words the consideration they deserve. Therefore, let us examine these texts, think about them, and explore their meaning more thoroughly.
“The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!” (Matthew 6.22-23 NASB1995).
“The eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness. Then watch out that the light in you is not darkness.” (Luke 11.34–35 NASB1995).
We must begin by looking at the setting where Jesus said these words. Even though they sound alike, Jesus spoke these words at separate events. Matthew includes these words in the context of the Sermon on the Mount. But these words appear in Luke at a time when the Pharisees have blasphemously said that Jesus could drive out demons through Beelzebul rather than the Holy Spirit and when people are pressing Jesus to perform signs for them. As a result, the meaning of Jesus’ words will take on the nuance intended for their context.
During the Sermon on the Mount, Jesus stresses the importance of inner purity and sincerity. He uses the metaphor of the eye as the body’s lamp to illustrate the significance of having a clear and uncorrupted perspective. This metaphor highlights that a sincere heart and faith lead to a life of righteousness and truth. This mindset contrasts with a life of hypocrisy or merely following religious laws without proper understanding or commitment.
The book of Luke emphasizes distinguishing truth from falsehood, especially in situations involving religious leaders like the Pharisees, who were outwardly religious but inwardly corrupt or misguided. In this context, the teaching that the eye is the lamp of the body serves as a warning against spiritual blindness and the danger of misjudging what is true of God. It is a reminder to examine oneself and ensure that hypocrisy, legalism, or false beliefs are not hindering one’s spiritual perception.
The metaphor of the eye is a powerful tool used in both Matthew and Luke to emphasize the importance of spiritual perception and integrity. In Matthew, Jesus uses the metaphor to teach about sincere and authentic religious practice, while in Luke, it addresses the issue of correctly discerning spiritual truth. This latter point is critical in the face of misleading religious authorities, such as the Pharisees. Although the passages may appear similar in wording, they have distinct emphases based on their contexts.
Upon examining these passages, we can identify four recurring themes:
The metaphor of the eye
Light versus darkness
One’s inner spiritual state
A call to self-reflection
The metaphor of the eye represents one’s perspective on life. When the eye is clear, it suggests a spiritually enlightened or morally sound outlook. This clarity of vision allows the light of understanding, wisdom, or divine guidance to fill and guide the entire body or being.
In the Bible, the contrast between light and darkness is a frequently used theme, representing good and evil, knowledge and ignorance, or God’s presence versus the absence of it. Light is often associated with goodness, purity, truth, and guidance from God, while darkness usually symbolizes evil, sin, or ignorance.
The texts suggest that a person’s inner spiritual state impacts their entire life. If a person’s internal state is “clear” or “healthy,” it denotes an alignment with spiritual truth and moral clarity, leading to a life filled with light, including understanding, moral integrity, and closeness to God. On the other hand, if a person’s inner state is “bad” or “unhealthy,” it represents a corrupted, selfish, or misguided outlook, leading to a life full of darkness, including ignorance, sin, and separation from God.
Luke 11:35, in particular, warns us to be vigilant and examine ourselves, ensuring that the light within us is not darkness. It calls for believers to constantly evaluate their spiritual health and motivations, verifying that what they perceive as light or good is not misguidance or darkness.
These passages urge people to develop a spiritually and morally sound outlook on life, as this inner state profoundly impacts their well-being. They encourage individuals to seek spiritual wisdom and moral integrity, ensuring their lives are guided by what is truly good and enlightened rather than misguided or harmful perceptions.
Jesus uses the metaphor of the eye as a lamp to stress the immense impact of our spiritual state on our lives. A clear, sincere, enlightened perspective fills us with moral wisdom and brings us closer to God. But, a corrupt outlook marked by hypocrisy, selfishness, or falsehood leads to ignorance and separates us from the truth. Jesus urges us to examine ourselves through honest self-reflection and ensure that we walk in the light of authentic faith instead of darkness masked as light. As we ponder upon these teachings, may we assess our inner state, align our vision towards godliness, and allow the light of Christ to fill our entire beings.
In Matthew 28:19-20 Jesus commanded his disciples to go out into the world and preach the gospel to everyone that they came across. We as Christians should go and do the same, but sometimes we come across people that seem like they would never even pretend to listen. I would like to give three examples of these types of people, people who seemed like they might have gone out of their way to avoid the gospel, but became devoted Christians in the end.
For the first example, turn to Luke 19:1-10. In verse one Jesus came into Jericho to a large crowd trying to see him, and inside the crowd was a man named Zaccheus. Zaccheus was a short man who worked as a tax collector, and because of his position many people saw him as evil. In verse four Zaccheus tried to climb up a tree to get a better look at Jesus from above the crowd. In verse five, Jesus saw him and said, “ Zaccheus, make haste and come down, for today I must stay at your house.” As soon as Zaccheus heard Jesus talk to him, he was as excited as he could be. This tax collector, who had seemed to care only about money or gold, was eagerly coming up to Jesus. Everyone in the surrounding area had hated this man, but here he was standing in front of Jesus and repenting.
Another example is John 4, starting in verse 7, when Jesus’ disciples left to get food in Samaria. When a woman came to the well, Jesus asked her for a drink of water but instead she asked why a Jew was talking to a Samaritan. Samaritans were seen as lower people by the Jews because they were a mix of Gentiles and Jews which caused them to be looked down upon by full Jews. Instead of answering her question, Jesus answered in verse 10, “If you knew the gift of God, and who it is who says it to you, ‘give me a drink,’ you would have asked him, and he would have given you living water.” This confused the woman even more, and she wondered what kind of water Jesus was talking about, or where she could even start to look for it.
In verse 13, Jesus told her, “Whoever drinks of this water will thirst again, but whoever drinks of the water i shall give him will never thirst.” The woman was probably starting to think Jesus was crazy at this point. He was talking about how the water from the well will only last a little bit, but then he talks about this water that he has that will satisfy someone’s thirst forever. Regardless, in verse 15 the woman asked Jesus for the special water, but instead he told her to go get her husband. The woman had five different husbands at one point or another, but she told Jesus that she had no husband at all. When Jesus told her about this in verse 18, she was shocked, and couldn’t imagine how he could have known. The Samaritan woman called Jesus a prophet.
Jesus then told her in verse 21 up to 24 what his goal was, and when he finished, the woman said, “I know that the Messiah is coming. When he comes he will tell us all things.” In verse 26, Jesus finally told her that he was the Messiah, and afterwards the woman left everything she brought to the well, and ran into the city telling everyone she could about the person she had just met. This Samaritan woman, who was seen as less by others and had sinned by having multiple husbands, turned her life around after meeting Jesus, and decided to follow him by spreading word of him throughout the town.
The third example is in Acts 8, starting in verse 9. There was a sorcerer named Simon who was amazing people by doing magic and people thought that he had the power of God. Everyone in Samaria who had met him and seen what he had done thought he was some kind of prophet. Then, when Phillip came into town and began to preach, a lot of the people who believed in Simon turned toward God, including Simon himself.
After he was baptized, Simon decided to follow Phillip and see the miracles that he was doing. Simon saw all the miracles that the apostles were performing and in verse 18 he even tried to bribe the apostles to give him their power. Instead, Peter told him that he could not buy the power of God, and his heart was not in the right place. Simon had allowed his greed to take over and he needed to repent. In response to what Peter told him, Simon said in verse 24, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.” Just as quickly as he had sinned, Simon instead decided to repent of what he had done.
The idea of all of this and how it ties together is that People can be different on the inside then the outside. People can be willing to listen to the word of God if they are given a chance. Not everyone will listen, but taking a chance on someone could make a big difference. This could even apply to the opposite, which includes people in the church who may not think that they could go out and spread the word, but they might be more capable than they realize.
For the next couple of weeks, I’ll attempt to condense biblical truths into easy-to-understand sentences. These truths have lifted my own spirit, stimulated thought, caused me to praise God, and fortified confidence in him. These will just be thoughts I’ve found interesting or helpful:
God’s visible form (Logos) created the earth from water (Col 1.15; Jn 1.1-4; II Pt 3.5).
Logos became human to give us a second, permanent life (Col 1.15; Jn 3.17, 11.25, 20.31).
Jesus will save humanity when earth is destroyed (II Pt 3.7, 10; I Thess 4.14-17; Jn 20.31). He will take us to a new, perfect world without any possibility of evil (II Pt 3.13, Mt 19.28).
Jesus defends us when we sin, and forgives every sin (I Tim 2.5; I Jn 1.7; Hb 4.15).
God is more powerful than our guilty consciences (I Jn 3.20).
Logos became human, lived a perfect life, was illegally executed, and came back to life (Jn 1.14; II Cor 5.21, 15.4). This message — and his promise to come back for us — is the core of our faith.
Jesus gives us new life through our faith in him; he freed humanity from a rules-based religious system (Gal 3.11-14, 21).
On a totally unrelated note, exercise and selfless acts are the best cure for seasonal depression (and many other issues). This is by no means a requirement for godly living, but exercise makes it much easier to help others, help self, and discover more about God’s amazing nature!
According to the book of Genesis, the Antediluvian (pre-flood) humans once lived extraordinarily long. Adam was 130 when he had his first son Seth who lived to 912. Seth’s great-great-great-great-grandson, Methuselah, is the oldest man on the biblical record— dying at the ripe old age of 969.
For perspective, 969 years ago from the point of this writing (Monday, November 27, 2023) was Monday, November 27, 1054 A.D. If mankind had continued to live that long through the modern era, Christopher Columbus would still be alive today and wouldn’t die for another 400 years!
How The Ancients Aged
Some have speculated that a canopy made up of water vapor once surrounded the earth but then it collapsed at the time of the flood. Interestingly, five of the nine planets in our solar system have thick cloud canopies including Venus which is closest to earth in both size and distance. The water canopy before the flood could have been attributed to the long lifespans of early humans by blocking out harmful radiation and producing higher oxygen levels, much like a greenhouse.
This could also be the reason why people post-flood slowly began to live shorter lives like Terah, the father of Abraham, who lived for only 205 years.The atmosphere would not only have added many years to life, but it was also conducive for massive growth. Everything from plants to animals were larger versions of their modern counterparts. For instance, fossils of Glyptodons (ancient relative to the armadillo) could weigh around 4,000 pounds and reach lengths of 5 feet.
Non-Canonical Coincidences
The Sumerian King List records the lengths of reigns of the kings of Sumer. The initial section deals with kings before the Flood and it begins with their oldest rulers reigning for thousands of years but their later kings live significantly shorter. While the Bible doesn’t mention anyone living for thousands of years, it’s intriguing to find more ancients who have documented such lengthy lifespans— even if exaggerated.
In ancient Persian legend, the fourth king of the world was a man named Jamshid and he was said to have reigned for 700 years. He was a great inventor and during his reign people neither sickened nor aged.
When you sit down with a financial planner, they look at your age and try to help you determine how to reach retirement goals. Particularly younger clients are usually told to invest at least a fraction into new, small and foreign companies. These may be riskier, but they are key to successful investing. When you find that special someone with whom you think you want to spend the rest of your life, you become keenly aware of risk. You risk rejection by making your feelings known. You put your heart at risk for disappointment, betrayal and hurt. But, think of the payoff for taking such a risk! Marriage can bring greater bliss than one would think possible on this earth. When facing a job change or relocation, that is a scary proposition. Will it be a failure, a flop and a frustration? One never knows, but often the risk is rewarded with renewal, growth and challenge. Risk is inherent for success.
For the church to succeed and grow, it must take risks. It must risk displeasing some people in order to please and obey the Lord. It must risk financially, stretching and challenging itself through ambitious contribution goals. It must risk emotionally and socially, when its members strive to reach out to lost souls and face potential rejection. It must risk in these same ways to reach out to other members in an attempt to build relationships needed to make a church close and strong. Yet, those who take the risk find the results rewarding and gratifying. Do we believe that God blesses those who are willing to risk themselves, their pocketbooks, their hearts and lives for the good of the Kingdom?
Look at Barnabus and Saul (Acts 15:25-26). Their risk paid off in greater service to Christ. Look at Prisca and Aquila (Romans 16:4). They “risked their necks” for Paul. Why did they do this? Not just for the gratitude of other Christians, but also for “eternal life” (Romans 2:7). Epaphroditus risked his life for the Philippi church of Christ (Philippians 2:30). It was to bring him honor and bring the church reward in righteous giving (29-30). Churches willing to take risks for the Lord will succeed and they will also be personally blessed. Are you willing to take that risk?
In 1215, the English nobility threatened to use force if King John did not sign the Magna Carta, which limited the monarch’s authority. We herald this document as a crucial step towards constitutional democracy. It laid the foundation for protecting individual rights and the rule of law. Before the Magna Carta, the monarch had unchecked power and could make decisions without limitations or accountability. It was the era of the “divine right of kings.” The Magna Carta challenged this concept and established that even the monarch was subject to the law.
In 1 Samuel 8, the Israelites asked Samuel to appoint a king to rule over them, despite God’s warning that a king would take away their freedoms and rights. Since they expressed a desire for a king, Samuel sought guidance from God on how to proceed. God told Samuel they could have a king but that when they cried out for relief, He would not answer them (1 Samuel 8.18). Even so, the Israelites said, “No, but there shall be a king over us, so that we also may be like all the nations, and our king may judge us and go out before us and fight our battles” (1 Samuel 18.19–20 NASB).
After the Israelites established a monarchy, they experienced a gradual erosion of their freedoms and rights. Kings had the power to impose taxes, conscript soldiers, and make decisions without consulting the people. This centralized authority often led to abuses of power and a lack of accountability. Additionally, the Israelites’ dependence on a human king shifted their focus away from God and placed greater trust in human leadership, which ultimately had negative consequences for their spiritual well-being.
Consider what the prophet Jeremiah said of King Jehoiakim:
And the Lord says, “What sorrow awaits Jehoiakim, who builds his palace with forced labor. He builds injustice into its walls, for he makes his neighbors work for nothing. He does not pay them for their labor. He says, ‘I will build a magnificent palace with huge rooms and many windows. I will panel it throughout with fragrant cedar and paint it a lovely red.’ But a beautiful cedar palace does not make a great king! Your father, Josiah, also had plenty to eat and drink. But he was just and right in all his dealings. That is why God blessed him. He gave justice and help to the poor and needy, and everything went well for him. Isn’t that what it means to know me?” says the Lord. “But you! You have eyes only for greed and dishonesty! You murder the innocent, oppress the poor, and reign ruthlessly.” (Jeremiah 22.13-17 NLT)
Jehoiakim is an excellent example of what the kings of Israel and Judah had become. And God kept His word and did not heed their cries. Instead, He allowed them to suffer the consequences of their actions. As God warned through Isaiah, “They will pass through the land hard-pressed and famished, and it will turn out that when they are hungry, they will be enraged and curse their king and their God as they face upward” (Isaiah 8.21 NASB95).
What lesson can we learn from Israel as it emerged from the period of the judges when every man did what was right in his own eyes? Trying to impose our will upon God can harm us. Hence, “Be careful what you wish for.” Supposedly, that expression originated with Aesop’s fable “The Frogs Who Wished for a King.” But the plot of that tale is similar to the account in 1 Samuel, with the frogs asking Zeus to give them a king. In response, Zeus initially gave them a log. When they complained, Zeus gave them a crane, which gobbled many of them up.
Jesus taught us to pray that the Father would do His will in our lives (Matthew 6.10). He also set an example by surrendering his will to the Father in the Garden of Gethsemane (Luke 22.42). The latter meant that Jesus would offer His life on the cross (see Philippians 2.5-8).
In reflecting upon these historical and biblical narratives, we are reminded of the enduring lesson that desires for earthly power and authority, when unchecked and pursued without heed to moral and divine principles, can lead to unintended and dire consequences. The Magna Carta, born out of the need to limit unchecked royal power, is a testament to establishing legal and moral boundaries on leadership.
Likewise, the story in 1 Samuel 8 and the subsequent experiences of Israel and Judah are cautionary tales about the potential pitfalls of pursuing human kingship without due consideration of the divine will. The consequences of their insistence on having a human king ultimately led to oppression and spiritual decline.
In light of these lessons, we are encouraged to approach our desires and aspirations with humility, seeking alignment with higher principles and the divine will, as exemplified by Jesus’ prayer for God’s will to be done. As Christ’s selfless act on the cross demonstrates, giving up our will for a greater cause can result in outcomes that honor God and the welfare of humanity.
The Preacher Pollard Blog 