I watch It’s A Wonderful Life every year around Christmas time, and this year was no exception. Something was different this year though, as I get older I get just how rich George Bailey was even before he lost the money to Mr.Potter (the antagonist). One bad moment in a lifetime made him feel as if he had nothing to live for, no friends to go to bet for him, and ultimately he was blinded to the rest of his reality.
When others felt like rushing off and conquering the world, he looked at the need to do what was right which meant putting what he wanted to do on hold. He helped many families in the community be able to own their own well built houses, he gave money out of his pocket when the market crashed, and he stood up to evil when it would have been easy to side with it.
That being said, when Mr.Potter put a hit out on George’s head, he ran from everyone that loves him. He tried to k!ll himself by jumping off a bridge, but then he ended up saving someone sent to help him. He was then revealed a reality of what life in the town would be like without him. The town was absolutely crooked and in poverty. Those who loved him didn’t even know him. Those who he had helped were helpless in this reality. It was after experiencing this twisted alternate reality that he did in fact have a wonderful life.
He really had it made and was rich in a way that money cannot put a price on. He had a great family and friends all around him willing to help him with his money issue. One thing this goes to show that life isn’t meant to be done solo.
When God made us, He made us have a natural craving for community and companionship. There’s a good reason for that, because when we ourselves are weak we have those around us who love us to help support us at our lowest points. There’s been so many times in life where I have let what is in front of me make me feel hopeless, but I have been reminded time and time again of God’s love through those around me showing His love, comfort, and support to me.
It truly is a wonderful life. I am blessed by God with being able to have a relationship with Him, amazing family and friends, and so many other things. It’s A Wonderful Life is a must watch, because there’s so much to learn from it. God bless you all, and I hope everyone has a great Christmas!
What does it take to turn me around? What does God need to show me to bring me back to Him? That’s the question for Amos’ audience. What does chapter four say?
The Sin Of Stubbornness (4:1-13)
Neal Pollard
Sometimes, God punishes and chastises His people out of a merciful attempt to turn them around (Neh. 1:9) and He always does so as a loving Father (see Heb. 12:4-17). Chapter three begins chronicling the reasons for God’s judgment on the northern kingdom, then chapter four brings the discussion to a crescendo. If you have (had) a stubborn child or ever saw one, you might have at least a slight mental picture of what the prophet describes in this chapter. Notice how the people respond to God’s chastening.
The women were stubborn (1-3). How’s this for a flattering address? “Hear this word, you cows of Bashan who are on the mountain of Samaria” (1a). Israel’s women were cruel to the poor and needy. They pressured their husbands to sin. In response, Amos foretells the horrific cruelty the Assyrian invaders would inflict on these women, treating them in unthinkable ways. The place “Harmon” is not known, but the word is used of a manure pit in Isaiah 25:10. This would fit with the overall message that these women who bathed themselves in luxury would be disgraced and degraded in a total sense.
The worshippers were stubborn (4-5). While God calls for His people to bring sacrifices, tithes, and offerings, they were sinning in doing so. First, Bethel and Gilgal were not the right places of worship. Second, while what they were offering may have been appropriate according to the Law and even showing some level of dedication, they were hypocrites. They came and worshipped, then left to live in willful sin. They may have been in the habit of worship, but they were not submitting their lives to God. They insisted on living rebellious lives, then sprinkling in some worship “at the appointed times.”
The woeful were stubborn (6-12). In the next several verses, God speaks of ways He tried to correct them. However, in verses six, eight, nine, ten, and eleven, God says that in the wake of the punishment, “Yet you have not returned to Me.” Famine did not turn them back (6). Localized drought did not do it (7-8). Lack of drinking water did not do it (8). Blight on their crops did not do it (9). Plague did not do it (10). He even compares His hand being against them as likened to what He did to Sodom and Gomorrah (11). Despite all of that, they would not return. So, God prepares them for what is to come with the hair-raising, “Because I will do this to you, Prepare to meet your God, O Israel” (12). Do you remember the invitation song, “Careless soul, why will you linger, wandering from the throne of God…”? Imagine God saying those words to you? Through Amos, this is just what happens.
And just who is saying this? See verse 13. It is our very Creator. The One who tells us our thoughts. The One who controls light and darkness and goes wherever He desires. It is “the Lord God of hosts.” This is a significant name in this book. It “designates the most awesome Warrior. Throughout these chapters which describe Israel’s violations (chaps. 3–6) the Lord is repeatedly presented (3:13; 4:13; 5:14–16, 27; 6:8, 14) as a mighty Suzerain who commands vast forces, whose power to punish rebels is both massive and irresistible” (Sunukjian, BKC, 1435).
Why does the Bible associate certain events of life as being on a mountain and others being in the valley? What do the valleys in Joel 3 represent and why?
“Multitudes, Multitudes, In The Valley Of Decision” (3:1-21)
Neal Pollard
While the first two chapters center squarely on the sin, consequences, call for repentance, and restoration of God’s people, the final chapter is completely focused on God’s judgment upon the nations (2). They who have punished, harassed, and threatened Judah (see 17-21) will themselves be defeated and judged by the God who comes to the rescue of His people. The enemies will be put down, while His people would be raised up.
Notice the five references to valleys in this chapter. Joel refers to the “valley of Jehoshaphat” (2,12), the “valley of decision” (14), and the “valley of acacias” (“valley of Shittim”)(18). Garrett explains, “The word ‘Jehoshaphat’ means ‘Yahweh judges’ and is most often identified with the famous valley of Jezreel extending from Mount Carmel past Megiddo and on to Bet Shean and the Jordan River” (NAC, 380). We more commonly refer to it as Armageddon. Battles are typically fought in valleys and not on high places. The battle takes place between God and the heathen nations (9-12). God is judge and army!
The enemies are identified as Tyre, Sidon, and Philistia (4). They had mistreated Judah (6), but God was going to recompense them for that (7). He describes their fate in apocalyptic terms like the sun, moon, and stars being affected by Him (15), then ends with this thundering judgment: “The Lord roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the Lord is a refuge for His people And a stronghold to the sons of Israel” (16).
What is so terrible for those on the wrong side of judgment is peace and promise for His faithful. Joel ends the book with five verses of hopeful promise to the righteous. As the result of His bringing judgment on the Gentiles, God expected that His people would recognize His power and identity (17), experience His profuse blessings (18), witness His vindication of them (19, 21), and enjoy perpetual habitation in God’s promised place (20). The ultimate fulfillment of such hopes stands in front of us, as God’s people in Christ. Saved from sin, we should acknowledge His power to accomplish it (Eph. 2:8-9), relish His spiritual blessings (Eph. 1:3), experience His judgment (1 Pet. 4:17; Mat. 25:31ff), and anticipate a dwelling with Him forever (John 14:1-4).
What is one of the clearest Messianic prophecies in the Minor Prophets? Maybe you think of Micah 5:2 or Zechariah 12-14. What about Joel 2:28-32? What makes it so significant?
A Promise Fulfilled Through The Apostles (2:28-32)
Neal Pollard
After the national restoration of God’s people, another promise loomed over the horizon of time. Joel does not specify a timetable, but Doctor Luke helps us understand when it was fulfilled. He records Peter’s first gospel sermon, preached the Pentecost following the death, burial, and resurrection of Christ, in Acts two. Duane Garrett says, “According to Acts 2:17, Peter understood this phrase in an eschatological sense and so paraphrased it as ἐν ταῖς ἐσχάταις ἡμέραις (“in the last days”). The LXX (Greek O.T., NP) has μετὰ ταῦτα, “after these things.” Peter’s transformation of the text implies that he believed that he and his contemporaries had witnessed the beginning of the messianic age” (NAC, 367). More precisely, the Holy Spirit guided Peter to this conclusion (John 16:13).
Let us look at this Messianic promise more closely.
Who was the promise for (28-29)? Notice the universal nature of the promise, of the elderly and the young and of men and women. Joel says, “All mankind” (literally, “all flesh”). This is a promise frequently found in the prophets. Isaiah 44:3 speaks of pouring out the Spirit on their offspring. Ezekiel speaks of the Spirit being poured out on the house of Israel (39:29). Zechariah refers to the Spirit being poured out on the house of David and inhabitants of Jerusalem on that day (12:10). The significance of Joel’s prophecy is that it would be on all mankind. The Jewish fulfillment is on Pentecost, and Peter quotes Joel. The servants and the rest of mankind, Gentiles, find their fulfillment in the conversion of Cornelius and his household (Acts 10:48). Read also Acts 11:15, Acts 21:9, and 1 Corinthians 11:5.
How would the promise be known (28-31)? Gifts would accompany the outpouring of the Spirit. Dreams, visions, and prophecy would result from it. Joel speaks apocalyptically of the wonders preceding this great and awesome day. James Smith gives a wonderful summary of the implications of this timing: “The immediate reference here is to the Roman destruction of Jerusalem in a.d. 70. Yet every judgment in history is a forerunner of the final eschatological judgment with which time ends and eternity begins” (OT Survey, 88). The gifts accompanied the establishment of the church and the preaching of the gospel. In the absence of completed revelation, these gifts would confirm the message the Spirit spoke through His messengers (1 Cor. 13:1-13). While the gifts would be tied to the good news, there was judgment to come on those who rejected God’s eternal plan. This would be realized with the judgment prediction shared by Joel (30-31).
What would the promise bring (32)? Despite there being a reckoning for the unbelieving and disobedient (cf. 2 Thess. 1:7-9), look at the beautiful prospect for the believers. There would be deliverance and escape! Those who answer the gospel call would be saved. Paul will quote Joel 2:32 in Romans 10:13 when describing the importance of preaching the gospel. The promise would be for those who call on the name of the Lord (Acts 2:21). Peter speaks of the Lord calling to Himself those who would repent and be baptized for the forgiveness of sins (Acts 2:39). Later, when Saul of Tarsus awaited instructions on what to do to be saved from his sins, Ananias tells him, “‘Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name'” (Acts 22:16). This will literally begin on Mount Zion and in Jerusalem (32).
Peter removes any doubt about the import of this text, saying, “But this is what was spoken of through the prophet Joel” (Acts 2:16). From this proof text, Peter begins the first gospel sermon, saying, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles, wonders, and signs…” (Acts 2:22). What a reminder that even in the midst of spiritually dark times, God extends hope to the penitent. In judgment, there is also salvation.
Think back to a time when sin was in control of your life. You surrendered your relationship with God and felt the devastation. Do you remember what you experienced when you returned? What was the greatest blessing in that? Notice Joel 2:18-27.
The Relief That Follows Repentance (2:18-27)
Neal Pollard
While this book begins with the jolting warning of a looming judgment as a consequence of the nation’s sin then calls for genuine, heartfelt repentance, Joel gives some welcomed light at the end of the tunnel. There was no negotiating the need for repentance, nor avoiding the inevitability of the punishment. Yet, what would happen after the locusts and the army had been the instrument of such?
God promises relief (18-20). The promises are seen throughout this paragraph, signified by what God “will” do (16 times in these ten verses). From cover to cover, the Bible assures us that the promises of God never fail. For a people besieged by the cost of their own unrighteousness, how welcomed this gracious reprieve had to be. This relief comes in the form of blessings; here, spiritual blessings like the Lord’s zeal and pity for them (18), material blessings like grain, wine, and oil (19), social and emotional blessings like no longer being a reproach among the nations (19), and physical blessings like punishing their punishers (20). We have even more today in Christ, knowing that leaving sin (Eph. 2:1-13) we have “all spiritual blessings” (Eph. 1:3).
God urges trust (21-22). Twice, God calls to His people and says, “Do not fear.” The basis for their confidence and faith is what God will do. He has done great things, which He states generically (21) then specifically (22). Let’s consider the great things He has done for us, too numerous to count. Whenever we would waver in our faith, our confidence in Who’s above should outweigh our consternations within.
God calls for joy (21,23). In the midst of this reminder of His trustworthiness, He tells His people to “rejoice and be glad” (21). He repeats it again (23). Why? “For the Lord has done great things.” He points to the physical rains that had been withheld, refreshing their lands and their lives. Lush, fruitful fields would return. While the locust plague had literally stripped these things away, sin had brought its own barrenness. After repentance, there should be joy. There is a refreshing within that can be described with words like peace and protection (cf. Jer. 31:25; Acts 3:19; Phile. 20).
God promises confidence (23-27). In light of the abundance they would receive from God’s hand (23-25), the people in the midst of their plenty would “praise the name of the Lord” and “never be put to shame” (26,27). They would know that God was with them and among them. What a difference it makes to know you stand on the rock-solid divine foundation (cf. Mat. 7:24-25; Isa. 28:16ff; 2 Tim. 2:19).
Have you ever created a mess in your life through sin and felt the utter devastation of the consequences? Perhaps you experienced shame, loss, prolonged guilt, a feeling of worthlessness, fear, and anxiety. It was a ravaging experience. Then, you resolved to repent and turn away from it. No doubt, it did not happen immediately. Yet, eventually, you found relief, trust, joy, and confidence returned as you fully placed your life in God’s hands. What these people were promised is promised to us in a more complete way because we have Christ (John 14:6).
Can you think of other times when God issues what sound like unavoidable warnings of judgment and hopes for escape? Do you think Joel is describing locusts or a literal army? Why?
A Day Of Retribution And Return (2:1-17)
Neal Pollard
What Joel now describes is a plague worse than the all-consuming locusts of chapter one. He speaks of something to follow that will be more devastating. Instead of an army of insects, he shares the invasion of an army of soldiers. The first disaster has occurred, but this disaster is yet to come. Scholars debate whether Joel is just describing the locust plague in more graphic, poetic terms, but the better view–it seems to me–is that the prophet is describing a literal, northern army by comparing it to these voracious creatures. As to which northern army it is, we are not told. The point is that it is the Lord’s army (11). The first half of the chapter is divided into two parts: the coming invasion and the call to repent.
A dreaded army (1-2). Joel calls for the people to sound an alarm in Jerusalem. The people should tremble because the day of the Lord is near. He describes it as a day of darkness, gloom, clouds, and thick darkness because the army would swarm over the Judean hills and the mountains of Zion. No one had seen anything like this, and neither would they see it again for many generations to come. You wonder if any Jews thought back on the book of Joel when the Roman army encircled the city, hundreds of years later.
A destructive army (3-6). The prophet indicates their bite is worse than their ferocious bark. They destroy with fire, transforming the land from a virtual Eden to a barren wilderness (3). With the fire, they come with horses and chariots (4-5). Imagine what they would see, hear, smell, and feel as this invader comes and sweeps over them. The dread is once again described in verse six, as the people are pale with anguish before them.
A disciplined army (7-10). They are a well-oiled machine, as orderly as they are overwhelming. Notice all the action verbs Joel uses to describe them, as they run, climb, march, do not deviate, do not crowd, march, burst through, do not break ranks, rush, run, climb, and enter (7-9). The reader can feel the intensity and intimidation of this undeterred foe. No wonder Joel uses the apocalyptic imagery his does in verse eleven, in light of their ferocity: “Before them the earth quakes, The heavens tremble, The sun and the moon grow dark and the stars lose their brightness” (10). They are laser-focused on their goal, and their goal is the devastation and destruction of God’s people.
A divinely-directed army (11). This is about judgment against the sin of His people. Suddenly, we see that God is the general of this army. It is His army! He is leading it with His word. No wonder it is a great and awesome day that no man could endure. God wants the people’s attention, to provoke in them the necessary question, “What shall we do?” This is not a hopeless situation, as frightening as the first chapter and a half have seemed.
A deterrable army (12-17). These verses contain one of the most comprehensive Old Testament descriptions of repentance. Notice how God describes it:
Repentance is return (12,13; cf. Ezek. 33:11; Acts 3:19).
Repentance is wholehearted return (12,13; Deut. 4:29; cf. Acts 8:22). “Rend your heart and not your garments”
Repentance is a demonstrative, fruit-bearing return (12,15-17; Mat. 3:8; 2 Cor. 7:10-11)–“fasting, weeping, and mourning”
The hope in the midst of warning centers on the character of God. Joel appeals to the oft-quoted, comprehensive description of God first seen in Exodus 34:6. His goodness and mercy balance out His justice and wrath. He is willing to relent and turn from punishment, if God’s people truly repent (13b-14). Joel urges the people to make that effort, from the inside out (15-16) and from the top down (16-17). He urges their emotional, heartfelt appeal to the God who can rescue them from calamity.
We should never lose sight of the reality of judgment. God does not want to render punishment on the pinnacle of His creation (2 Pet. 3:9), but in His purity and holiness He will (2 Pet. 3:10)! Yet, He pleads with us to believe this about Him and repent in the way He describes in Joel 2. The way He calls for us to live is for our own good and blessing. Let us give the inspired Ezekiel the last word on this matter, as this later successor of Joel writes down God’s plea: “Say to them, ‘As I live!’ declares the Lord God, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’” (Ezek. 33:11).
This week we’ll look at three more questions from the list:
Is there anything wrong with being selfish?
Do we have an obligation to help others?
If you rob from the rich to give to the poor is that wrong?
A selfish person cannot or will not prioritize the needs and desires of others over their own. They will do what they want regardless of its impact on others. From a naturalistic perspective, selfishness is beneficial for whoever has the responsibility of providing for their family — why not gain some kind of advantage to help the people you love? For believers, though, “You have to view yourself the same way Christ Jesus viewed himself: He was like God in every way, but he did not think that his being equal with God was something to use for his own benefit. Instead, he gave up everything, even his place with God. He accepted the role of a servant, appearing in human form. During his life as a man, he humbled himself by being fully obedient to God, even when that caused his death—death on a cross” (Phil 2.5-8). Jesus was selfless to the point of death, and that’s our standard. Therefore, it’s never morally acceptable to prioritize our own needs over others’ when we have an opportunity to help.
“We must not get tired of doing good things for others. We will receive our harvest of eternal life at the right time. We must not give up. When we have the opportunity to do something good for someone, we should do it. This is especially true for our family of believers” (Gal 6.9-10). Yes, we have an obligation to help others whenever we get the chance. The language in this text describes putting in some serious effort to do meaningful, beneficial things for others with priority going to our Christian family. Just as parents prioritize the well-being of their own children over the well-being of someone’s child on the other side of the world (because we have finite resources and cannot be in multiple places at once), believers prioritize the physical needs of their Christian family. If at all possible, we extend our effort and resources to help non-believers too!
Yes. Theft is always wrong (I Cor 6.10; Eph 4.28; Mk 10.19). James wrote to some believers who were facing the most extreme circumstances imaginable — they were being taken advantage of by wealthy “employers” who refused to pay their wages, and many of them died because of this (Js 5.4-5). Even in those horrifying conditions God’s expectation is, “Be patient, the Master will return. Hold on until then. Farmers have to be patient while their crops grow, waiting through the first and last rain before they can harvest. You must be patient too — never stop anticipating the Master’s return. Don’t complain against each other. If you always complain against each other, you will be judged guilty. And the Judge is ready to come!” (7-9). Our lives are so short that from our perspective the Master’s return is just a breath away. James encouraged the Christians who were poor and abused to hold on until their deaths because God would give them justice. He had much to say to the wealthy who were abusing them, specifically that their destiny would be horrifying. This is difficult for us to accept, but not if we actually believe that this life is nothing.
But the government that rules us is in the heavens, and it is from there that we’re waiting for our rescuer, the Master Jesus Christ, to come. He will change our humble bodies and make them like his own glorious body. Christ can do this because of his power, the same power he can use to rule everything (Phil 3.20-21).
Brothers and sisters, we want you to know about those who have died. We don’t want you to be sad like other people — the ones who have no hope. We believe that Jesus died, but we also believe that he came back to life. So we believe that God will raise to life through Jesus any who have died and bring them together with him when he returns. What we tell you now is the Master’s own message: Those of us who are still living when the Master comes again will join him, but not before those who have already died. The Master himself will come down from the sky with a loud command, with the voice of the archangel, and with the trumpet call of God. And the people who have died and were in Christ will come back to life first. After that, we who are still alive at that time will be gathered up with those who have died. We will be taken up in the clouds and meet the Master in the air. And we will be with him forever. You should encourage each other with these words (I Thess 4.13-18).
Which New Testament disciple do you most relate to? What aspect of Peter’s life resonates most with you?
Carl Pollard
I want to be bold, but sometimes I’m afraid. Big decisions can be intimidating. I aspire to be committed, yet I often back down even when I know I shouldn’t. I want to please people, but at times I let them down. Occasionally, I fail God. That is why Peter deeply resonates with me.
Many people relate to Peter because, as humans, we constantly fall short. However, scripture provides us with examples to reflect upon, and there is no better example than Peter. He faced failures, yet he grew from them.
Eugene Peterson once said, “Among the apostles, the one absolutely stunning success was Judas, and the one thoroughly groveling failure was Peter. Judas was a success in the ways that most impress us: he was successful both financially and politically. He cleverly arranged to control the money of the apostolic band and skillfully manipulated the political forces of the day to accomplish his goals. In contrast, Peter was a failure in ways that we most dread: he was impotent in a crisis and socially inept. At the arrest of Jesus, he collapsed—a hapless, blustering coward. In the most critical situations of his life with Jesus, such as the confession on the road to Caesarea Philippi and the vision on the Mount of Transfiguration, he often said embarrassingly inappropriate things. He was not the companion we would want in times of danger nor the person we would feel comfortable with at a social gathering. Yet time has reversed our judgments on the two men. Judas is now a byword for betrayal, while Peter is one of the most honored names in the Church and the world. Judas is a villain, and Peter is a saint. However, the world continues to chase after the successes of Judas—financial wealth and political power—while defending itself against the failures of Peter—impotence and ineptness” (quoted in Tim Kimmel, Little House on the Freeway, 191-192).
When we examine Peter, we see a committed follower of Christ. Though he stumbled often, he remained dedicated to Jesus. He abandoned his home and career to follow Him, making his life a full-time service to Christ. Many Christians today attempt to separate their spiritual lives from their “real” lives, often settling for just a piece of Jesus. In contrast, Peter desired for Christ to be his entire life.
In John 13:6-9, we read: “So He came to Simon Peter. He said to him, ‘Lord, do You wash my feet?’ Jesus answered and said to him, ‘What I do you do not realize now, but you will understand hereafter.’ Peter said to Him, ‘Never shall You wash my feet!’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’ Simon Peter said to Him, ‘Lord, then wash not only my feet, but also my hands and my head.’”
Peter longed for his life to be filled with Christ. Pliny the Elder, a Roman writer from the same era as Jesus, recounted a story about the erection of an obelisk that would stand 99 feet tall. Twenty thousand workers were chosen to pull on the ropes and activate the hoisting apparatus. The operation was fraught with responsibility and risk; one mistake could cause the obelisk to fall, ruining years of effort. The King demanded that the engineer focus entirely on the task, so he ordered the engineer’s own son to be strapped to the apex of the obelisk, ensuring that both his heart and mind were committed to the task.
On an even larger scale, our commitment to Christ affects thousands, perhaps even millions of people. Their souls are in the balance, and a half-hearted Christian walk does not honor that responsibility. How do we feel about Christ? Do we merely want a piece of Him on Sundays, or do we desire for Him to be immersed in every aspect of our lives?
“It is not what men eat but what they digest that makes them strong; not what we gain but what we save that makes us rich; not what we read but what we remember that makes us learned; not what we preach but what we practice that makes us Christians.”
Peter was far from a shallow disciple; he genuinely sought Christ in his life. As he said, “Behold, we have left everything and followed You” (Mark 10:28).
How does one argue human value without the existence of God?
Gary Pollard
“What makes human life valuable?”
A purely naturalistic answer is not adequate. Life begets life, which is true. Self-preservation is built into our programming, that’s true. Life is valuable because of its potential to contribute to future generations (the reproductive success aspect of biological imperatives), which is also true. Humans rely on each other for survival, that’s true. We have a unique capacity for empathy, true. We have consciousness and recognize the value of others, true (kinda). And there are cultural narratives that emphasize the value of human life (depends on the cultural narrative).
But what stops a society from devolving into the practice of eugenics? If some have superior genetics in the mental and physical health department, why not be more selective about who gets to reproduce? Why would we allow the survival of those who don’t or can’t contribute to future generations? Why would we allow/desire the survival of those who don’t or can’t meaningfully contribute to society? What about empathy’s subjective nature? We don’t usually show empathy (as much anyways) to those whose experiences or values are very different from our own, not without a transcendent directive that calls us to aim higher than self. We have consciousness and recognize the value of others…until we decide that they aren’t valuable any longer (see all militant religious conflicts over the last fifteen centuries). And those cultural narratives that value human life are primarily religious in their nature, with none emphasizing absolute selfless love more than Christianity. By Christianity, of course, I mean actual Christians. Not godless pagans who use iconography and distorted narratives to manipulate others for personal elevation. They are not — and cannot by definition be — Christians.
So what does make human life valuable? We have to posit their value from a transcendent point of view.
We are the only life on the planet that looks like God (Gen 1.27). While there’s been much debate over what “in his image and likeness” means, it’s not exactly ambiguous in scripture. Genesis 5.1 and 5.3 make the best case for this: “When God created people, he made them like himself.” And, “After Adam was 130 years old, he had another son who looked just like himself. Adam named his son Seth.” Same exact wording. Genesis 9.6 says, “God made humans to be like himself. So whoever kills a person must be killed by another person.” The value of human life comes from our resemblance to the Creator.
As Jesus affirmed, the two most important laws are to love God with all of our being and to love other people like self (cf. Mt 22.36-40). If we love God, we’re going to love other people — including people who hate and hurt us (Mt 5.44). That isn’t a natural reaction to hostility! Human life has value because God gave it value.
Human life is valuable because the Creator sacrificed himself to give us life. If God “Doesn’t want anyone to be destroyed, but for everyone to change their lives,” our view of people should be the same (cf. II Pt 3.9).
From a naturalistic point of view, there’s no utility in ensuring the survival of people who can’t contribute to society. Drawing from the reasons we’ve listed James says, “Pure, genuine religion is this: providing for orphans and widows who need help and keeping yourself free from the world’s evil influence” (1.27).
Think about what we have in Christ: the encouragement he has brought us, the comfort of his love, our sharing in his spirit, and the mercy and kindness he has shown us. If you enjoy these blessings, then do what will make my joy complete: Agree with each other, and show your love for each other. Be united in your goals and in the way you think. In whatever you do, don’t let selfishness or pride be your guide. Be humble, and honor others more than yourselves. Don’t be interested only in your own life, but care about the lives of others too (Phil 2.1-4).
Jesus quoted Genesis 2 when he said, “That is why a man will leave his father and mother and be joined to his wife. And the two people will become one” (Mt 19.5).
That last phrase — ‘become one flesh’ — is extremely cool. Its literal meaning is a polite way of saying, “They will be physically intimate.” In God’s eyes this is the moment a man and woman become One. It’s also why Paul warned so strongly against abusing this gift in I Corinthians 6.16.
But it goes so much further than that. God gives us the ability to develop a transcendent, impossible-to-describe closeness with another human being that rivals anything else in reality. If husband and wife are willing to put in the work, practice selflessness, value each other, and aim for Jesus’s return, God gives you the best friend you’ll ever have.
You’ll know things without having to ask. You’ll communicate without having to speak. Your lives will — in many literal ways — become One. You’ll have a closeness with someone that defies any ability to describe it, a relationship that you’ll value above anything else. Life’s problems become so much smaller when two peoples’ souls merge.
And this is how we get to experience marriage after humanity’s fall! I am thankful for marriage because God gave us a way to have a connection with someone else that’s almost spooky. The world will always be chaotic. We’ll often have reminders of how stinky this life can be. We’ll experience grief, anger, happiness, peace, anxiety, chaos, and everything else — but as two who became one. Marriage is a tangible proof that God loves us and wants only what’s best for us.
A strong marriage is the most powerful weapon we have against our enemy. It’s the most fulfilling aspect of being alive. It gives us the potential to become something far greater than we could achieve alone. It’s grounding, inspiring, sustaining. It makes us stronger, it models forgiveness, it shows how powerful real love is.
God gave us a lot of cool stuff — marriage is by far the greatest physical blessing of them all. It merges our limitations with some of the transcendent and gives us a glimpse into what new life will be like. Thank God for marriage!
God declares His “judgment” (1) against “the revolters” (2) who “played the harlot” and “defiled itself” (3). Their deeds prevented them from returning to God, and they did not know the Lord (4). No wonder He portrays Himself as a forsaken husband! His chosen people, Israel, had rejected Him. She enticed her sister, Judah, to stumble with her (5). Pride and iniquity characterize them both (5). God, in His holiness, will not let this infidelity go without response!
He has withdrawn from them (6-9). He had provided for her every need, but she was dissatisfied with Him. She strayed, looking for her fulfillment elsewhere. After they stumble in their transgression, they will go with their possessions to seek Him and He will not be there (6). They committed spiritual adultery, bearing “illegitimate children” (7). There was a day of rebuke coming for the nation, which God declares with certainty (9). They had made their bed, and now in desperation as they face judgment they want to sacrifice to Him. He would not hear their prayers, accept their sacrifices, or bless their lives. We can get to the point where, after rejecting Him repeatedly, God will withdraw from us (2 Chron. 15:2).
He will pour out His wrath on them (10-14). His response will not only be unavailability or silence, which are horrible enough. He vows to pour out His wrath like water on His people. Why? Treachery (10), determination to follow man’s commands (11), and turning to man rather than Him (13). God described the outpouring of His wrath as oppression and crushing (11), a moth that eats and rottenness (12), and a lion that tears to pieces and carries away so that no one can deliver (14). Reading this, we are reminded that the loving God is also just and wrathful when His grace, love, and mercy are continually spurned. The writer of Hebrews exclaims, “It is a terrifying thing to fall into the hands of the living God” (10:31). In the perfect nature of God, there is a need to persuade men of the terror of the Lord if they are living in rebellion against Him (2 Cor. 5:11). This expression, “pour out wrath,” is commonly used to describe God’s just judgment (Isa. 42:25; Ezek. 14:19; Nah. 1:6). Especially note how He expresses it in Ezekiel 7: “I will shortly pour out My wrath on you and spend My anger against you; judge you according to your ways and bring on you all your abominations. My eye will show no pity nor will I spare. I will repay you according to your ways, while your abominations are in your midst; then you will know that I, the Lord, do the smiting” (8-9). Keep in mind that He does not want this. He wants an intimate relationship, but He will not force His love on anyone.
He will go away and return to His place (15). Regardless of how deplorable she has acted and how resolute God is in His expressed determination to punish, He still is waiting and longing for His beloved to come to her senses and come home. Notice that God says “I will go away and return to my place until…” Until what? “Until they acknowledge their guilt and seek My face.” His hope is that in her affliction, suffering the consequences of sin (Gal. 6:7-8), “they will earnestly seek Me.” Oh what love, matchless love! As long as there is time, there is hope. What God is ever after is for us to realize the emptiness of sin and the unmatched satisfaction found only in faithful devotion to God!
“It is better to suffer the pain of discipline than the pain of regret.” You remember that Snickers commercial of the guy getting a tattoo? He and his buddy are getting pumped up and yelling, the tattoo artist finishes the tattoo, and it says “no regerts.”
The point of the commercial? Well, he regretted it. With regret comes an awful weight. What could’ve been, what you should’ve done, what you could have changed.
Back in 2016 a buddy I went to school with told me about a new thing called bitcoin. He told me I could buy one for $318 dollars.
I was hesitant because I had no idea what cryptocurrency was so I said thanks but no thanks. As a broke college student there were a million other things I could buy with 318 dollars. As of this week, 1 single bitcoin is worth almost $100,000. I regret not buying one for $318. In just 8 years I could’ve made $99,700. But I can still sleep like a baby at night. Yeah I wish I would’ve listened to my friend, but life goes on. In May, 2010, an early crypto enthusiast was hungry and broke and decided to trade 10,000 bitcoins for two papa John’s pizzas. At the time that was about 42 dollars, but today that’s worth $900,000,000. I bet he regrets buying two pizzas for almost a billion dollars.
I regret missing out on opportunities like this, but there are other things I have said and done that I regret. Things worse than missing out on bitcoin. I’m sure you’ve found yourself in the same boat. Tossing and turning in bed, regretting how you handled a certain situation, or how you spoke to a loved one. Regret is an awful feeling.
“It is better to suffer the pain of discipline than the pain of regret.” All we need is discipline, and we would never feel regret. But there’s a reason so many people struggle with regret: discipline is hard. Being disciplined takes mental energy, and we’ve got to be focused constantly. There’s a million temptations to avoid and habits that we have engrained into our very being. We are easily distracted, constantly wanting instant gratification. Self-discipline is hard because it requires long-term focus. So we know the answer to our problem, but implementing it is the struggle.
Matthew 5:27-30
“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.”
Jesus said these words in His sermon on the mount.This is a sermon on righteousness, a sermon of contrasts. Over and over Jesus says, “you have heard it said, but I say…” He speaks with authority, He speaks as the Son of God. Listen to every word because Jesus tells us exactly how to be approved of God. He contrasts the teachings of the day with His new teachings from God.
Jesus tells us to Focus On The Heart. At the core of these four verses Jesus is telling us to examine our hearts.
“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.”
You want to guess what the pharisees at the time of Jesus were teaching? The exact opposite. They taught that you could look and fantasize all you wanted as long as you didn’t touch. Their law made provision for lust! Jesus instead call us to a higher level of righteousness. “You have heard it said, but I say…focus on the heart.” Jesus shifts the focus from external actions to internal desires. True morality isn’t just about avoiding sinful behavior, it is cultivating a heart that aligns with God’s will. The pain of discipline is the transforming of the heart, changing from within so that our behavior is disciplined.
In doing so we avoid the pain of regret. In scripture, the heart is the source from which action flows. It represents our innermost thoughts, intentions, and emotions. If you can change the heart, the body will change. If you win the internal battle, the external battle will be won. If you can win the battle against lust, you will never commit adultery. This is how God expects us to live in following His will.
Prioritize the spiritual state of your heart, and you will develop discipline in every aspect of life.
One of the commonly asked questions on my list is, “Does consciousness continue after death?” I was fairly confident in what I believed about this one until 3:00 PM today (11.19). Carl dropped the problem of the Transfiguration on me: How are Moses and Elijah present with Jesus before the resurrection? The purpose of this article is to sort out the Gnostic and the scriptural, but also to hopefully put more minds on this question. It’s been bothering me for several hours now.
The overwhelming weight of scripture seems to be in favor of death being (from our perspective) an instantaneous transition to Jesus’s return and the resurrection. There are some teachings that potentially complicate this view (like the Rich man and Lazarus, thief on the cross, saints under the altar), but the concept of a “place of waiting” made no sense to me in light of the rest of scripture. What’s the point of dividing the sheep and the goats if they’ve been tortured/resting for the last umpteen years? And why are the “goats” surprised at their fate if they’ve already been punished for however long? And how/why is poor Abraham dealing with the pained cries of the rich man in torment? There is, after all, a wide abyss separating the two places (maybe the acoustics are really good). It makes the most sense that Jesus was using an image they would’ve been familiar with (from I Enoch 22, 51) to illustrate the importance of viewing money appropriately. Paul clearly says that we’re given life only when Jesus returns (cf. I Thess 4.14ff), and that Jesus being brought back to life was a visible example of what will happen to all of us too (I Cor 15.20-24). Our hope for consciousness after this life is solely in God’s promise to bring us back when his son returns.
William Tyndale (1484-1536) said, “By putting the departed souls in Heaven, Hell, and Purgatory, you have destroyed the arguments that Christ and Paul used to prove the resurrection. … What’s the point of resurrection, then? And what’s the point of judgment? … The true faith affirms the resurrection, which is what we’re told to always watch for. Pagan philosophers deny this and claim that the soul is immortal. The Pope combined the spiritual doctrine of Christ and the fleshly doctrine of philosophers, things so dissonant that they’re totally incompatible. And because the fleshly-minded Pope is okay with pagan doctrine, he has no problem corrupting the scripture to establish the doctrine [of Heaven]. If the soul is in Heaven, tell me what the point of resurrection is?” The doctrine of “heaven” widely adopted by our culture is unsupported by scripture and has far more in common with Gnostic and Egyptian beliefs (i.e. Pleroma and Duat).
So is there an intermediate place where departed souls go to experience the beta version of eternity? I didn’t think so. I’m pretty confident that our culture’s concept of heaven is wrong — on linguistic (ουρανος means “sky” or the place above the sky, which we call “space” today), scriptural (our new life comes when Jesus returns), and historical-cultural grounds (the early, pre-Catholic Christians believed that we would get life in a new body on a new/renewed earth when Jesus returns).
But the original question was, “Is there consciousness after death?” From a biblical point of view, I believe (until the Transfiguration Conundrum is sorted anyways) the answer is yes and no. From the perspective of the dead, the transition between death and resurrection is instantaneous. I was comatose for about a week several years ago and couldn’t believe I’d been out for that long. Now, that’s not dead — but it at least proves a point. If you aren’t conscious you aren’t aware of time passing. So the “blink of an eye” statement in I Corinthians 15 makes perfect sense! But the bible does suggest that the dead are not conscious, though this is contested (cf. Ecc 9.5, Dan 12.2, Ps 115.17, 146.4 I Thess 4.14-17, and the 50+ times the bible describes death as “sleep”). Regardless of which answer is correct, what we can all agree on is this:
Brothers and sisters, we want you to know about those who have died. We don’t want you to be sad like other people — those who have no hope. We believe that Jesus died, but we also believe that he rose again. So we believe that God will raise to life through Jesus any who have died and bring them together with him when he comes (I Thess 4.13-14). 1
I’m trying to convince my wife (Janelle) that she needs to make a podcast/Youtube series that would provide a nurses perspective on the many kinds of medicines used in the Bible as well as the medical practices of ancient cultures mentioned in the Bible. Would their medical practices actually work or make things worse? If you think that would be interesting as well, please send her a message and let’s all annoy nurse Janelle until she makes it happen.
On a similar note, this article was written after researching a few of these bizarre medical practices.
DID YOU KNOW…
The use of dragon bones in medicine is a fascinating aspect of ancient beliefs, particularly if you view these “dragons” as possible examples of humans and dinosaurs co-existing. However, what’s really strange is the fact that various societies around the world all decided to use the bones in such a unique way— medicine.
For example, in medieval Europe, people sometimes discovered large bones and believed them to hold magical properties. Powders made from these bones were used as talismans or medicinal remedies.
During the Middle Ages, alchemists often incorporated “dragon” substances in their potions and elixirs. They believed that dragon bones could enhance the efficacy of their concoctions or serve as some sort of protective charm.
Some Mesoamerican civilizations had legends about dragon-like creatures, and they used the large fossilized bones in rituals and their medicinal practices because they believed the remains held mysterious power.
An article in the Associated Press in 2007 had this to say about the ancient Chinese:
“Villagers in central China spent decades digging up bones they believed belonged to flying dragons and using them in traditional medicines. Turns out the bones belonged to dinosaurs…
The calcium-rich bones were sometimes boiled with other ingredients and fed to children to treat dizziness and leg cramps.”
The Bible has an interesting account about “magic” bones in 2 Kings 13:20-21. This passage recounts the power of God working through the prophet Elijah— even after his death.
Here’s a brief summary for those who might be unfamiliar with this incredible account:
The prophet Elijah made a significant impact (perhaps the most significant) in Israel. Even after his death his prophetic legacy was admired by the people, but Elijah would perform one last miracle from beyond the grave. Some men were burying a man when they saw a raiding party coming. In haste, they threw the deceased man into the tomb where Elijah’s bones lay and when the dead man touched the bones of Elijah he came back to life and stood on his feet.
While there may or may not be anything to the medicinal benefits of dinosaur bones as claimed by ancient cultures, there’s no need to speculate where the power was coming from in our biblical account. It’s obvious that it was God’s hand at work and not the prophet’s bones. The same can be said of baptism or even our Bibles. The power isn’t in water found in a baptistery or words on a page because we know the source is actually our Savior. The cure to the world’s greatest disease isn’t some secret recipe that utilizes dragon bones. What we need is what we already have and it’s widely available.
“Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones.”
God not only answers the prayer of chapters 63 and 64, His response is the consistent message of the whole book. He loved them, but they had turned other places and disregarded their covenant relationship with Him. This resulted in the judgment of Assyria (seen in chapters 1-37) and Babylon (chapters 38-66). In this chapter, there are at least four answers God gives to the prayer.
There will be judgment for the unrighteous (1-7). Up front, God offers His grace to all who are willing to receive it (1-2). Paul quotes these verses in speaking of the mission of gospel preaching under Christ (Rom. 10:21). But, despite His pleading, the unrighteous rebelliously ignore Him. As in Romans, so here the Gentiles found a God who they did not seek while the Jews rejected a God who sought them! In these verses, we find the first of multiple lists. God lines out His people’s sins one by one: (1) unlawful sacrifices (v. 3), (2) unlawful offering of incense (v. 3), (3) practicing necromancy (v. 4), (4) violating the dietary laws of the Law of Moses (vs. 4), and (5) arrogant self-righteousness (vs. 5). How God hates willful disobedience! It’s like smoke in His nostrils (5), and He vows to repay their sin (6-7). He had seen this unrighteous pass from father to son, year after year. He has had enough!
There will be salvation for the remnant (8-12). God’s reply includes a promise of One from among the righteous remnant (9). He sees a righteous minority among the faithless majority, and He will bless them as surely as He will punish the other. He promises rest for those who seek Him (10; cf. Mat. 11:28-30). But that preservation is contrasted with the certain judgment of all those who ignore Him and choose sin instead (11-12).
There will be consequences for both (13-16). There are contrasting destinies laid out for both groups. The list in these verses are reminiscent both of Jesus’ sermon on the plains, recorded by Luke in Luke 6:20-26, and Jesus’ final parable of preparation in Matthew 25:31-46. James Smith neatly charts the contrast:
CONTRASTING DESTINIESIsaiah 65:13–15
God’s Servants
The Wicked
1. Shall eat. 2. Shall drink. 3. Shall rejoice. 4. Sing for joy of heart. 5. Called by a new name.
1. Shall be hungry. 2. Shall be thirsty. 3. Put to shame. 4. Cry for sorrow of heart. 5. Leave their name as a curse.
(OT Survey Series, 168).
Once again, along with provision and joy, the righteous obedient will be blessed by having a new name (62:2; Acts 11:26). Each paragraph reaffirms that Isaiah is looking ahead to the Christian Age, to what the Messiah would usher in at His coming to earth.
There will be reward for the people of God (17-25). At the end of the chapter, God’s focus is solely on the blessings enjoyed by the faithful. When will these promises be fulfilled? First, let us notice what the promises are.
1) New heavens and new earth (17).
2) Gladness and rejoicing (18-19).
3) Longevity (20).
4) Prosperity (21-23).
5) Answered prayer (24).
6) Safety and unity (25).
Second, let us notice when those promises would be. Christ would definitely bring about the establishment of all these blessings with His coming, life, death, burial, resurrection, and ascension. Much of the New Testament is devoted to these promises for those in Christ Jesus (Eph. 1:3). Yet, none of these are restricted only to the Christian Age, but find their ultimate fulfillment in eternity following the general resurrection (John 5:28-29) and universal judgment (Matt. 25:31-34). The perfection of these promises will be enjoyed for those who inherit eternal life. There will ultimately be “new heavens and a new earth” (2 Pet. 3:13; Rev. 21:1). There will be a permanent end to sorrow (Rev. 21:4). There will be an end to death (Rev. 21:4). There will be an eternal inheritance (1 Pet. 1:4). There will be an end to the fears and threats always possible in this life (Rev. 21:8).
The readers should anticipate the first coming of the Messiah, but they should also live with anticipation of His second coming (Heb. 9:27-28). The same hope brought by His successful mission of salvation would sustain them as they anticipated His final mission of judgment.
In explaining this section (63-65), John A. Martin says, “Isaiah was writing for the exiles in Babylon who would view their situation as somewhat hopeless. They would not be able to sense how God could possibly help them in their distress. However, they would remember the way the Lord had helped His people in bringing them out of bondage in Egypt. This would encourage them to pray for release from their bondage” (BKC, Walvoord & Zuck, eds., 1118). Isaiah begins the chapter with the picture of the Lord’s triumphant battle against His enemies, His garments stained red with the blood of His enemies (1-3). His missions are vengeance and redemption (4), and He alone was responsible for the success of both (5-6). Isaiah has not long before says, “The Lord’s hand is not shortened that it cannot save” (59:1). Here, He acts in accordance with His own righteous nature.
He is full of favor (7-9). God’s people sing of the loyal love of God as they look to the past, shown by His goodness and compassion. He felt for them, saved them, lifted them, and carried them by His mercy and love. “All the days of old” (9) shows the retrospective look at the past, full of God’s favor and tenderness toward them. These were His people and He was their God (8).
He is firm (10). Think of times like the wilderness wandering, the period of the judges, or the Babylonian Captivity where the nation turned against God for self, sin, or idolatry. Isaiah classifies such behavior as rebellion, grieving the Holy Spirit. God says He fights against His people when they turn from Him. It is frightening to hear God declare Himself our enemy!
He is fair (11-15). As if waking up from a dream (nightmare?), they “remembered” the days when Moses led them. They recalled deliverance at the Red Sea (11), the Holy Spirit in their midst (11), which Isaiah elaborates on in verses 12-14. They cry out for that fairness as they pray to God for His mercy to be shown to them once more. They feel that He is holding back, and they plead for it to return!
He is Father (16-19). Isaiah exclaims this. “For You are our Father” (16). He says that even when the people forget this, it is still so (17). With oppression and opposition, they feel like one who was never ruled or possessed as His family. They long for that again.
Isaiah represents the nation, praying to God in the midst of abandonment. Their hope is that He will be consistent with His nature and shower them once more with lovingkindness.
Scripture offers deeper insights into the nature of truth. When you choose to integrate faith into your everyday life, you will find meaning and you will be fulfilled.
You will find a purpose driven existence that the world longs to have. With God, life has meaning.
Notice with me 5 biblical truths that shape our worldview. There are many more, but these five have been the fundamentals of our faith. These are the ones that the apostles taught to the world after the ascension of Jesus. I am thankful that God has given to us a framework as Christians, a framework through which we are supposed to interpret the world.
We don’t rely on opinions, or feelings, or traditions, or our families, to tell us these truths. These truths were laid upon us by the Lord of Lords. He tells us these truths so that we would have a lens through which we can interpret the world. Without them we are Velma from Scooby Doo. We NEED these glasses to see the world properly.
Pillar number 1 in the biblical worldview…
We Were Created
How does the world say that we got here?
In the beginning there was a cosmic boom.
This is what our children our taught, and what more and more people are believing.
This is totally contrary to the words of Scripture. We say “In the beginning God created.” The world says, “In the Beginning nothing created.” It takes more faith to believe evolution than it does the first five words of the Bible. Pillar number 1 of a biblical worldview contradicts the very nature of modern historical scientists.
In the beginning God said, “Let us make man in our own imagine, in our own likeness” Gen. 1:26
We were created and molded after the Creator. From this first pillar we learn many things. Because we have a Creator we better understand the world God placed us in.
The knowledge of a Creator helps us understand ourselves better since we were made in the image of God. Because we were created we learn of the Creator who shaped us out of dust and breathed life into our bodies. We were created to ENJOY fellowship with our God.
Pillar number 2…
We Fell
In Genesis 3, man rebelled against God and as a result of that, sin entered into the world. This sin caused
Spiritual separation: Adam and Eve and their children were separated from God, both physically and spiritually. They could no longer walk and talk with God face to face.
Physical changes: Adam and Eve became mortal, and they and their children would experience sickness, pain, and physical death.
Cursed environment: The ground was cursed in the Garden of Eden and throughout the earth.
Loss of righteousness: Adam and Eve became aware of their nakedness and knew that their former perfection was gone.
Guilt and shame: Adam and Eve felt guilt and shame they had NEVER felt this before.
Judgment: Satan was judged with a divine curse. The woman would experience pain in childbirth, and her husband was to rule over her. Man must now labor for his existence on a cursed earth.
And if that wasn’t enough, Paul says this in Romans 5:12: “Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.” From the moment we fell, all people are born into a sinful world, and with a desire to rebel against our God. No matter who you are, you will have sin in your life (Romans 3:23).
There are so many people who don’t believe in God because of the consequences of the fall. They’re angry because there is suffering and death in the world. They think if God exists, why is there so much death and pain? Either He doesn’t exist, is too weak to fix it, or just doesn’t care. In their minds, they don’t believe in God because of these things. Why do so many feel this way? They fail to have a biblical worldview. Otherwise they would realize that all of this death and suffering and sorrow is a direct result of the fall. We recognize through a biblical worldview that we live in a fallen world.
And because of this, although God is good and He exists, suffering also exists because we live in a SINFUL world.
Do you see how these worldviews can start changing your attitude? Every tear you’ve ever shed. Every graveside you’ve ever attended. Every hospital you’ve been in. Every NICU a child is taken to. Every war that is fought. Every cancer treatment you take. Every grey hair or lack of hair. Every divorce, every death, every diseases. Every failure, every insecurity, every struggle ALL exists because we LIVE in a fallen world!
What is the point if there is no God to save us from our sin?
Pillar 3…
We Are Redeemed
We are currently living in the Christian era or dispensation. We exist in a time, after the fall, but before the end. We are in the last times. No newer covenant, this is it.
God has given His Son, we either accept Him or reject it. What more could God give?
How else could He prove to His creation that He loves us? He chose us after the fall.
We are now redeemed through Christ. We are living in a time after the resurrection and before the second coming. God is working on this earth to redeem those whose hearts are soft so that we can escape judgment.
We are redeemed by the blood of Christ, and God is going to make sure that everybody has an opportunity to respond.
And that is where we are now. God is redeeming for Himself a people who will spend an eternity with Him. Ephesians 1:7 says, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace.” This word redeemed literally means, to release from a captive condition, to deliver. What are we being released from? What holds us captive? The SIN we find ourselves in as we are living in a fallen world!
Christ is our redeemer who saves us again and again. God has regained His prize possession through the payment of His Son.
Not everyone will be saved, only those who have come in contact with the blood of Christ. This is why call Him our redeemer.
Those who are redeemed will be taken to paradise and saved from the destruction of this world. We live in the era of redemption.
If you don’t have this biblical worldview, you will see no reason to stop sinful behavior.
You will be just like those in the days of Noah, MOCKING the ones who are getting in a boat on dry land. This worldview should shape our perspective of life, to its CORE.
Pillar 4…
We Are A Part of The Kingdom
The Kingdom of God is the reign and rule of God in our lives. We were redeemed to be a new creation in Christ. We are a part of the reign of God in the world. As citizens in this Kingdom, we are called to live in a way that reflects His values and priorities.
We are called to live out the principles of our King in our daily lives. Jesus came, according to Mark one, preaching the kingdom of God is at hand.
It’s here now! Our worldview, that is, our jobs, our families, our friends, our words, our thoughts, our actions, our attitude, our perspective, must ALL be shaped by our citizenship. We. Belong. To God. “But our citizenship is above, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Phil. 3:20).
We are here, but don’t belong. Live like you are in God’s Kingdom.
Pillar 5…
We Will Be Restored
This final pillar looks forward to the ultimate restoration of all things. We are promised that God will make everything new, just as it was in the beginning. Pillars 1 and 5 are connected by redemption and a kingdom.
Through these things we will be restored to God’s original perfection. This is hope greater than any earthly thing. This promise of restoration helps us persevere through this fallen world. This promise helps us live as citizens of the Kingdom. The promise of restoration provides hope for the future.
It encourages the redeemed to work toward godly love, to show mercy and forgiveness.
It was a Saturday in Nazareth and Jesus was about thirty years of age (Luke 3:23). He was in the synagogue “as was His custom…and He stood up to read” (Luke 4:16). The scroll of Isaiah was handed to Him, He opened it and “found the place where” what we know as Isaiah 61:1-2 was written (Luke 4:17). He read it (Luke 4:18-19), then reported, as “the eyes of all in the synagogue were fixed on Him” (Luke 4:20), “Today this Scripture has been fulfilled in your hearing” (Luke 4:21). Much more happened on this occasion, but Jesus indisputably makes the claim that Isaiah 61 is about Him. His mission is to give His people at least five indispensable resources.
Redemption (1-3). Isaiah describes the seven-fold mission of the Messiah. It was a mixture of message and mercy, preaching and preserving. He would bind up and comfort the needy, but He would also preach, proclaim, and announce. Shame would be replaced with honor and strength. From early in His ministry, Jesus shows His intention to do both. In Mark 1:31-34, He was healing the people of Capernaum from sun-up to sun-down. The next day, when the apostles found Him praying in seclusion and told Him everyone was looking for them, He replied, “Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for” (Mark 1:38). The healing was to build faith in the heralding. Ultimately, His mission led Him to the cross where He would redeem believers (Mark 16:16) by dying for them (1 Peter 1:18-19). Yet, it started with this seven-fold mission.
Purpose (4-7). He came to do more than rescue mankind from sin. He came to give those of every nation a true sense of their intended identity. There would be a reversal of fortune. They would go from ruin, devastation, and desolation to priests and ministers filled with everlasting joy. But the priesthood would not be confined to the house of Levi or even only the Jews. Strangers and foreigners (Gentiles) would fill their ranks, too. The double portion is the inheritance of the firstborn (Deut. 21:17). Combined with verse 8, this shows the reward for the work as the universal priesthood of believers (1 Pet. 2:5,9).
Blessing (8). The Messiah would “faithfully give them their recompense.” He would establish an “everlasting covenant” with them (2 Cor. 3:6; Heb. 13:20), often also called a “better covenant” (Heb. 7:22; 8:6) and a “new covenant” (Heb. 9:15; 12:24). Recompense is reward. It is hard for me to read this verse without thinking of promises like Ephesians 1:3. The Messiah came to bring all spiritual blessings to those in Him (cf. Rom. 6:3; Gal. 3:27).
Honor (9-10). These “blessed” ones (10) would be known and recognized as His people. It would not be for their own glory, but it would allow them to glorify the Messiah. They would be salt and light who glorified God by their good works (Matt. 5:13-16). All would see them dressed distinctly in “garments of salvation” and “robes of righteousness,” like a groom or bride whose clothes reflect the joy of matrimony. John is going to draw on that latter imagery as he reveals the church glorified and ready for eternal honor (Rev. 21:2).
Fruitfulness (11). The Messiah’s followers are lastly depicted as fruitful produce, “as the earth brings forth its sprouts, and as a garden causes the things sown in it to spring up.” The produce would be righteousness and praise. Where would this come from? The produce of His vineyard. We are fruit, but we are also workers in His vineyard who produce more fruit (Rom. 16:5; 1 Cor. 16:15).
As Isaiah brings his epic prophecy to a close, he rivets his attention to the unprecedented and glorious work of the Messiah. The world had not seen nor could it have hoped for what He came to bring. But, ultimately, the message of the mission of the Messiah would spread to the whole world (Col. 1:23). Praise God, since that means that you and I have heard. Who do you know who needs to hear it?
The issue for not only this chapter but for all of human history since Eden in Genesis three is the tension between the sinfulness of man and the salvation of our Maker. Isaiah leads out with the greatest challenge to resolving this tension with his initial statement: “Behold, the Lord’s hand is not so short That it cannot save; Nor is His ear so dull That it cannot hear. But your iniquities have made a separation between you and your God, And your sins have hidden His face from you so that He does not hear” (1-2). This statement highlights God’s unhindered ability (to save), humanity’s unabashed immorality (to sin), and a potential unresolved inability (to be forgiven). The more entrenched man becomes in sin, the greater the spiritual danger until it is finally too late!
Isaiah Describes Man’s Sinful State (3-8). The people knew from their devotional literature how damaging sin was to their relationship with God. The psalmist had said as much (Psa. 66:18) and so had Solomon (Prov. 28:9). Isaiah had thoroughly discussed the same matter already (1:15; 50:1; 58:4). Here, he adds vivid details. What had Judah done?
They were guilty of bloodshed (3; 1:21).
Their fingers were tainted with iniquity (3).
Their lips were stained with deceit (3; 28:15).
Their tongues muttered wickedness (3).
They were unrighteous and dishonest (4; 5:7).
They conceived and gave birth to mischief (4; cf. 33:11).
Their feet run to evil, speeding to shed innocent blood (7).
Their thoughts were depraved (7; 65:2).
Their path was full of devastation and destruction (7).
Their way of life was crooked and perverse (8).
He compares the nation’s figurative offspring (their sins) to adders and spiders, both deadly and unfruitful (5-6). Sin is a fruitless, unfulfilling business. It promises what it cannot deliver, and delivers what it would never promise.
Isaiah Discusses The Universal Problem Of Sin (9-15). Suddenly, the prophet does the unanticipated. He lumps himself in with the nation, much as the righteous apostle John lumps himself in with sinners in 1 John 1:8-10). You will notice the shift in pronouns in the middle part of this chapter. He speaks in the first person plural (we, us, our) 17 times in these few verses. Much of that is to describe how everyone may suffer due to the sin and rebellion of wicked men (9-11). Yet, he says more than that. Notice verse 12: “For our transgressions are multiplied before You, And our sins testify against us; For our transgressions are with us, And we know our iniquities.” He elaborates on the absolute guiltiness of everyone, including himself (13-15). The result of their sin, described in verses 14-15, is an amplification of his words in the first two verses. Our sin cuts us off from good and God!
Isaiah Discloses God’s Promise Of Salvation (15-21). These verses are a microcosm of the theme of the entire Bible. Humanity alienates itself from God, unable to restore the breach. God sees and is moved to act. He promises salvation to those willing to accept His gracious, reasonable terms. So it is here.
God sees (15). God feels (15). God springs into action (15). He arms and clothes Himself in battle array to fight for us (17). He punishes evil (18). The anticipated result of this, in His great long-suffering, is man’s fear and praise (19). He promises redemption and covenant (20), His Spirit and His perfect Word (21). God, the violated party, must–in accordance with His flawless nature–offer a way back to Him. He is not indebted to us to do so. He has done nothing wrong. Yet, He is driven by His love and mercy to give grace.
That anyone would ever choose to serve sin and spurn salvation is mind-boggling. But, too many times in my life, I have chosen the path of sin to my own hurt (and to the hurt of others). All the time, a Redeemer waits to heal and restore me. Why would I reject that when nothing else satisfies?
H.G. Wells, an English writer, was never particularly religious, but after he had studied the history of the human race and had observed human life, he came to an interesting conclusion. He said, “Religion is the first thing and the last thing, and until a man has found God and been found by God, he begins at no beginning, he works to no end. He may have his friendships, his partial loyalties, his scraps of honor. But all these things fall into place and life falls into place only with God.”
I am thankful there is a God. That He exists, that He is in control, and that He offers eternal life. My life would be nothing if it wasn’t for His grace and love. There are a million different ways one could go about describing God the Father. Kind, loving, merciful, jealous, powerful, etc. Knowing God requires revelation. All that we know about Him is revealed in scripture. He chose to tell us who He is and what He has done for us.
To dwell on the revealed knowledge of God is one of life’s highest pursuits. There is no better way to spend your time than to learn of the God who created, restored, and saved us. In scripture we read of His perfect attributes, His unfathomable love, His gift of salvation. If we took every writer, philosopher, poet, Christian, and put them to work describing the nature of the Father, the book would be added to until the end of time. As finite humans, it is impossible for us to comprehend the infinite. Our limits will forever keep us from fully knowing God.
To know God completely and totally we would have to be God.
Of all the places in scripture we could look, there is one that stands out. It’s not John 3:16, Eph. 2:8, Rom. 1:16, 1 John 4:8, 2 Peter 3:9. This perfect description for God isn’t found in 10,000 words, it is found in one.
One single, Hebrew word incapsulates all of scripture, the theme of the Bible, and the attributes of God.
In the beginning God created the heavens and the earth, the sea and all that is in them. He created with His words, the very world we see today. However, the world we are in now isn’t exactly what it used to be.
God made man in His image, His likeness is found in us. He created Adam first, then Eve.
We ruled the earth, God’s prize possession.
He created us to love, to tend to the garden, to be with Him in perfect harmony. That is exactly what we see in Genesis 1-2, but things fundamentally changed in chapter three. The God who lovingly created the world, the garden for Adam and Eve, gave one single command. Don’t eat from the tree of knowledge.
This command gave His special creation a choice. A choice to love, or a choice to disobey. True love is a choice, it is never forced. Sadly as we are familiar with, Eve listened to the serpent and ate of tree. She then turned to her husband and He ate. It is at this moment they realize they are naked and made clothes for themselves. And then…nothing happens. No lighting bolt, no death, no thundering voice from God condemning them to hell forever. The Lord himself comes out to Adam, and notice how he comes. He comes walking. He wasn’t in a hurry to strike the offender. walking in the garden. “In the cool of the day”—not in the dead of night when things are all the more scary.
God is longsuffering, slow to anger, and of great mercy; and so He came walking, in the cool of the evening, when the sun was setting on the last day of Eden. Adam runs and tries to avoid the very God he had once met with confidence, the One he had the sweetest fellowship, talking with him as a man talks with his friend.
Gen. 3:9 The Lord God called to the man, and said one word, “ayyekkah” which is translated, “where are you?” Imagine hearing the voice of God as He cries, “Adam, where are you? This question reveals more than we have time to discuss. It showed that Adam was lost, or God would not have needed to ask him where he was.
Until we have lost something, we do not need to enquire about it. God’s first words after the fall, a question posed to His creation. In this one Hebrew word is compressed a whole theology. In this ONE word, we find the nature of God. Understand these are God’s first words to the FIRST sinner. In asking this question we learn that
God Pursues The Lost Sinner.
What Adam and Eve did was wrong.
They knew it, and so did God. God was very clear on what would happen if they ate of the fruit. “In that day you will surely die” are the exact words God used. When Adam and Eve heard God walking they chose to hide.
Why? Man had sinned against God. Notice the alienation of the heart that sin causes in the sinner. Adam should have sought out his Maker. He should have been running through the garden crying out for God,
“My God, my God, I have sinned against you. Where are you?” Adam should have fallen in humility at the feet of the Father.
He had a closer relationship with God than anyone in today. HE LIVED IN THE PRESENCE OF God. He should have called out to God, ran to His feet, and fallen on his face begging for mercy. But instead, Adam flees from God. The sinner does not come to God; God comes to him. It is not “My God, where are you?” but the first voice that broke the silence after the fall is the voice of grace, “Sinner where are you?” God comes to man; man does not seek his God.
Isn’t this how it has always been? From this one Hebrew Word, we read of a God who reaches out to us, even when we have done our best to hide ourselves from Him. “But God shows His love to us, in that while we were sinners, Christ died for the ungodly (Romans 5:8).” While we spit on the body of Christ, God is crying out, “where are you, sinner?” In this one word, a love like mankind has never experienced is displayed. When God asked, “where are you?” We learn of a God who pursues the sinner.
Today He continues to call, hoping that we will come to Him.
