[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]
Another thing the churches teach is that the earth was created on specific days in a specific era. One day it will be destroyed because people do bad things. But when it comes to what existed before this earth (or what will exist after it), we don’t have any explicit information. No one has said anything about it.
Finally, we learned that the sacred writings were written by God’s spirit. They have two different meanings, too — one that is obvious as soon as you read it, and one that most people miss. The words that we read are a kind of transcendent mystery. They give us an idea of “divine” things. Here’s what every believer agrees on: Everything in the law is spiritual, that’s true. But the deeper meaning is only known to people who have been given special knowledge and intelligence from God’s holy spirit. The word “ασωματον” (asomaton, not having a body) doesn’t exist in our normal vocabulary. Besides, it doesn’t exist in the sacred writings either. If anyone says, “But it’s in The Doctrine of Peter,” we’ll just tell them, “No one thinks that work is inspired, and no one includes it in our collection of legitimate books.” Anyways, in The Doctrine of Peter Jesus is portrayed as saying, “I am not a non-physical daemon.” Whatever it says, we can prove that that book wasn’t even written by Peter, or anyone else guided by God for that matter. Even if The Doctrine of Peter was legitimate, though, we could prove that “ασωματον” doesn’t mean what they say it means. The way they use it, “incorporeal daemon” means something like “the kind of body that a demon has” (whatever that is). A demon-body is supposed to be totally different from our physical bodies (they say). But whoever wrote The Doctrine of Peter was clearly biased. They wanted to communicate that Jesus didn’t have the same kind of body daemons have, which they say is naturally invisible and kind of like the air around us. Their point was that Jesus had a solid, tangible body like ours. Unintelligent people say that anything beyond the material universe is “incorporeal”. They say this because the stuff outside of our material universe “can’t be touched or held or interact with the forces we understand.”
Do you ever wrestle with insecurity? What can be done about it? Does the Bible offer practical help to overcome it?
Neal Pollard
Did it cause the Pharisees to “do all their deeds to be noticed by men” (Mat. 23:5)? It may have tempted Jeremiah to be afraid of the faces of those who he had to confront (Jer. 1:8, KJV). It certainly led Peter, Barnabas, and the rest of the Jews in Antioch to stop eating with the Gentiles, “afraid of criticism” (Gal. 2:12-13, NLT). The word “insecure” is not in the Bible, but the idea is there.
Today, we are not immune to feelings of insecurity. While the cause may be physical appearance, financial status, social status, or the like, the effect very often is a temptation to compromise regarding what is right, conform to worldly behaviors, and cross biblical lines to have the acceptance of people. Do you remember how “many even of the rulers believed in [Jesus], but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; for they loved the approval of men rather than the approval of God” (John 12:42-43)? Jesus warned against a mindset that sought to “receive glory from one another” instead of the glory that comes from God (John 5:44).
No one likes to be on the outside looking in. We do not want others to look down on us. The feelings of vulnerability are those which everyone knows at least from time to time. How do we fight insecurity? Consider a few biblical tips:
Never forget that you are an image bearer of God (Gen. 1:27).
Remember how highly God thinks of you (Job 7:17; Psa. 8:4).
Put your focus on serving others and thinking of them (Phil. 2:3; Mark 10:45).
Make sure that you are not exclusive or snubbing with others (Rom. 15:7).
Get your satisfaction and sense of identity most from your relationship with God (2 Cor. 6:18; Rev. 5:10).
Do not let the world define or be the measuring stick of success (1 John 2:15-17).
Understand how fleeting and fickle the praise and acceptance of man is (Heb. 11:25-26).
Remember that often the approval of man comes at the expense of God’s approval (Rom. 1:32; 2 Tim. 4:10).
For our part, we should do what we can to make others feel appreciated, valued, and loved. Such an outward focus goes a long way to a sense of fulfillment and security. But, much of our insecurity will wane and fade the more we will concentrate on self-forgetfulness and sincere service!
George Klein wrote, “One of the great ironies concerning the book of Zechariah is its relative obscurity to the modern church contrasted with its profound significance to the early church” (New American Commentary, Vol. 21b, p. 61). Let’s study together about this Messianic prophet extraordinaire.
Background And Introduction
Neal Pollard
Zechariah: The Incredible Ways Of God
BACKGROUND AND INTRODUCTION
Neal Pollard
(This is from an article originally published in The Christian Worker, 10/24)
The author of the longest book in the library of the Minor Prophets is identified in the first book of his prophecy as “the son of Berechiah, son of Iddo” (1:1). Only Zephaniah’s lineage is more exhaustively traced than Zechariah’s. His name means “God remembers,” and this takes on significance when the message of the book is considered. Studying Ezra and Nehemiah, one can deduce that Zechariah is of a priestly lineage (Ezra 5:1; 6:14; Neh. 12:4,16). Matthew 23:35 reveals that the prophet was martyred, though the Zechariah in 2 Chronicles 24:20-21 is undoubtedly a different Zechariah. Jesus is revealing a fact supported by rabbinic literature (Blank, Sheldon H. “The Death of Zechariah in Rabbinic Literature.” Hebrew Union College Annual 12–13 (1937–1938): 327–346. Print).
The consensus view of the date of Zechariah is 520-470 B.C. Zechariah, along with Haggai, are commissioned by God to stir up the people in order to finish the work of rebuilding the temple. The reflexive command in Zechariah 1:3 is key to the book, that if they return to God He will always return to them. Of the three major periods of the Minor Prophets (the Assyrian Period of the 8th-7th Century, the Babylonian Period of the 7th Century, and the Persian Period of the 6th-5th Century), Zechariah belongs to the latter. It is often called the Post-Exilic Period, following 70 years in Babylon being freed and repatriated by Cyrus the Great.
The theme of Zechariah’s writing is the need of the people to rebuild their lives through obeying His Law. He accomplishes this primarily through the use of visions, of which there are nine in the first six chapters. Following these, the prophet engages in didactic discourse (or sermons) on the matter of spiritual renewal in chapters seven and eight. The final section focuses on two major Messianic events, His coming and judgment followed by an overview of what would be in His earthly ministry (note the phrase, “that day,” found 17 times in the final three chapters)(ch. 9-14).
Haggai preaches three sermons to end this book. When the book closes, the temple is still not finished but substantial progress will have been made. The motivational prophet fuels their efforts with some powerful exhortation.
The Glory Of A Giving God (1-9). What would help renew Judah for the task of rebuilding the temple? It was the resources which God would give them. Haggai says that divine resources ought to move them to keep working. First, be encouraged (3). Nothing good comes when distracted by nostalgia. God knows they are discouraged, that this temple is not as glorious as the original (3; Ezra 3:12). But remembering how great things used to be would not lay a brick or set a stone. Second, be courageous (4-5). There’s an admonition–“take courage” (3 times) and “do not fear.” Then, there’s a promise–“I am with you” and “My Spirit is abiding in your midst.” Have we believed the lie that nobody is interested in truth? Have we accepted the idea that we must compromise truth to attract anyone? God says work, not whine or worry. Third, be ready (6-9). The future is as bright as the promises of God. Don’t be discouraged by what is or what has been. God will make good things happen. Specifically, there will be four things. He will shake creation. He will shake the nations. He will fill the temple with glory. He will bring peace there. That makes sense physically, but especially spiritually. These verses are Messianic, quoted by the writer of Hebrews and applied to Christ. God was going to shake the world in a way more dramatic than Sinai. It would happen in a little while, just a few hundred years from the time of writing. The darkness happened at Christ’s death and the shaking happened at His resurrection. Then, Pentecost would begin a spiritual upheaval unlike the world had ever known.
The Blessings Of Holiness (10-19). Haggai illustrates this with a point about defilement. You don’t accidentally catch holiness or become holy by contact with the holy. It is much easier to defile and be defiles (Lev. 6:27; Num. 19:11,22). The defilement is more likely indifference than idolatry. It is easier to discourage people from doing God’s work than motivate them to do it (14). This defilement (17) seems to be what Haggai condemned in Haggai 1:10-11. They suffered because they put their wants ahead of God’s word. God wanted them to repent and return. So, Haggai presents the cure (18-19). The people got back their zeal and had gotten back to work, so God promises to bless them again. The produce was now abundant and stored in the barn (cf. Mal. 3:10). What is true materially applies to everything!
The Unshaken Kingdom (20-23). The book of Haggai ends with tremendous hope and promise! Perhaps only Revelation ends in a more optimistic way. The kingdoms of this world will not endure (21-22), but God’s kingdom cannot be shaken (23). Zerubbabel would be God’s servant, a signet ring in God’s hand (God’s signature!). Matthew quotes this sermon and applies it to Jesus, God’s chosen (Mat. 12:18-21). Zerubbabel is also in Jesus’ genealogy (Mat. 1:12-13; Luke 3:27).
Due to Haggai’s motivational preaching, Judah is well on its way to fulfilling its purpose. It is a reminder of God’s plan which, remarkably, includes preaching (1 Cor. 1:21)! He still motivates us to do His work through the means of messages brought by mere men.
Whenever it is time to call people to their work and purpose, there should be no more powerful persuader than appealing to God Himself. That is how Haggai begins, with a “thus saith the Lord.” Notice how many times the prophet mentions God in this first sermon: “the word of the Lord came by the prophet Haggai” (1, 3), “Thus says the Lord of hosts” (2,5,7), as well as 11 more mentions of Him in this brief sermon. Haggai made it absolutely clear that God authored his message, and therefore it could not be ignored. It was the Lord their God challenging them to get to work. How does Haggai go about this?
He calls attention to the issue (1-4). Essentially, they were self-centered. They were giving plenty of thought, but not to God’s work. It’s not that we don’t have priorities in our lives. We all do. But the question is, “Is the things that should be the main thing our main thing?” Improper priorities showed itself in three ways in Haggai’s day:
Procrastination (2). They weren’t saying “no.” They were saying “later.” Do we ever do that (cf. Js. 4:13-14).
Materialism (4). They weren’t sacrificing for God. They had faith enough to uproot from Babylon to come back to their native country, but now they lost refocus due to material things. They were building lavish, luxurious houses (cf. Jer. 22:14; 1 Ki. 6). They were building their dream homes while neglecting God’s house. The New Testament repeatedly warns against such a relationship with money (1 Tim. 6:9-10; Luke 12:15).
Neglect (4b). God was the casualty of their selfish pursuits. We can tangibly measure if our priorities are straight. How much time, energy, money, and heart do we have left for Him?
Haggai wants them to stop and ask about their priorities. Was He in the proper place in their lives. This is the question we must regularly ask.
He asks them to consider where they are (5-11). That’s the first question God ever asks man (Gen. 3:9). Twice, Haggai tells Judah to consider their ways. Frank Chesser once said, “Many have 20/20 vision regarding their neighbors’ sins, but they are nearly blind about their own” (cf. Mat. 7:1-5; Acts 20:28; 1 Tim. 4:16). The Jews at Rome passed judgment on others, but they practiced the same things (Rom. 2:1). Haggai wants them to examine themselves and see if they are in the faith (cf. 2 Cor. 13:5).
They were not enjoying real success in their misplaced priorities (6,9–11). God had caused their earthly work to fail and had withheld physical blessings. One of the best things that can happen to us is to face trials and failures. My dad often says, “Some have to be knocked flat on their backs in order to look up and see God.”
They were not engaging in the most important work (8). Haggai calls for works of obedience–“Go, bring, build.” All the grace in the universe does no good if we fail to believe and act on God’s word.
They were not entertaining how it affected God (8-9). God wanted Judah to do this so He could be pleased, glorified, and appreciated. It is always right to ask, “Based on my priorities, is God pleased with and glorified by me?”
We’re blessed when we see our dependency on God and let it move us to serve Him!
He reveals the remedy (12-15). Haggai will later teach that man is miserable and filthy in sin (2:13-14). Haggai 1:12 is one of the most exciting transitions in the Bible. The people were guilty of misplaced priorities. Haggai preaches. What happened then?
They obeyed (12). This summarizes and previews their actual deeds. They don’t mobilize until verse 14, but they resolve in verse 12. We will never change until we settle in our heart to do so.
They showed reverence for God (12). They believed Haggai’s message, which gives them a healthier view of God. When we do, we will revere Him. When we revere Him, we will honor Him and that will show in what we value and prioritize.
Their spirits were stirred (14). They were roused, stimulated, and motivated by God’s Word.
They got to work quickly (14). The logical conclusion to an obedient, reverent, motivated heart is action! “They came & worked on the house of the Lord…” If the worldly is a higher priority than the spiritual, we won’t get to work.
Haggai preaches a hard sermon, but it brought revival and restoration. It shows us that we can turn it around, and we can change our lives. We don’t have to stay on the hamster wheel, running at high speed & burning lots of energy but making no progress.
What did those believers in Christ close to the days of the apostles understand and teach concerning major theological topics. While these words are not inspired, they are very insightful. Two related topics are discussed by Origen in today’s blog post.
Gary Pollard
5. The apostles also taught that our soul has a form and life force of its own. Once it’s free of this body it will get what it deserves. We’ll either gain immortality and happiness, or we’ll be punished forever with fire. This all depends on how we live our lives. The apostles also said that there will be a day when all people come back to life. When that happens this body “which was planted in the grave and will ruin and decay” will be “raised to a life that cannot be destroyed.” And the dead body that “has no honor” will be “great and glorious” when it is raised from death. Another thing that is clearly taught in every church is this: Every person has the power to choose what they do. Every person is involved in a struggle against the devil and his angels and anti-virtues. They try very hard to make every person do all kinds of bad things. But if we’re trying to live the right way, we should determine to fight off these things. We understand that no one’s forcing us to do anything against our will — right or wrong. Even if we have full control over ourselves, some influences may convince us to do something bad. Some may also help us do the right thing! Whatever it is, we’re not forced to do the right thing and we’re not forced to do the wrong thing. Some people think we are forced to do right or wrong based on the positions or movements of certain stars. They think we’re totally powerless to act against whatever these astrological positions determine. Getting back to the ‘soul’ topic: We don’t have enough information to be dogmatic about it. Does it come from our parents or genetics and is fundamentally part of our physical bodies? Or does it come from somewhere else? We don’t know if we get it at birth or if it’s given to us by an outside source.
6. About the devil and his angels (and “anti-virtues”), we don’t have good information either. The churches have only told us this: They exist. Aside from this, we haven’t gotten any clarification about what kind of body they have or where they come from. Here’s what most people seem to believe, though: The devil used to be an angel and he rebelled against God. When he did this he convinced a lot of angels to fall with him. From the time he did that until today they are called “the devil’s angels”.
The last three Minor Prophets write in a different time period than their predecessors. The first nine wrote before captivity and exile, admonishing and warning either the Northern Kingdom about Assyria or the Southern Kingdom about Babylon. Haggai writes during a time of international turmoil and change, with the Persians still working to establish their grip on their newly conquered world empire. Darius Hystapses (522-486) treated the Jews favorably (Ezra 6:14-22).
We know nothing of Haggai’s personal life, whether he was from Judah or Babylon or if he was born before or during Babylonian Activity. It is his work that God highlights. We have the precise dates of his writing (1:1; 2:1; 2:10,20). Besides the Bible, we can verify the dates by Darius’ reign as they are detailed in several archaeological discoveries–an inscription Darius had made in three languages and found on Mt. Behistun, texts and documents from Persepolis, a cuneiform tablet, a letter from Darius to Gadates, and an inscription in the foundations of the Apadana Palace. Scholars have computed Haggai’s first message as August 29, 520). We have the theme, focusing on rebuilding the temple. For 70 years, Judah had been in captivity in Babylon. Haggai is the earliest of the three “post-exilic” prophets, preceding Zechariah by a couple of months (see 1:1 and Zech. 1:1). Malachi would do his work in the following century.
Cyrus was God’s instrument to release the Jews from captivity, and he sends a remnant back to Judah (2 Chron. 36:22ff; Ezra 1:1ff; 6:13ff). At first, under Zerubbabel’s leadership (536 B.C.), Judah was zealous to rebuild the temple, but the Samaritans frustrated their work and they ultimately stop rebuilding (534 B.C., Ezra 4). Ezra 6:14 tells us that Haggai and Zechariah urge the people to get back to work on the temple, and they overcome well over a decade of complacency (520 B.C.). It was “moving” preaching at its finest, to the point, and clear in message. That is always the kind of message God wants and people need to hear. The overwhelming majority of the world is lost and God has His people here to try and prevent that. Too often, we are not due to improper priorities.
The book opens with a problem (1:2) and closes with a promise (2:23). In between, Haggai preaches four messages centering on the work the people needed to do and the work God pledged to do. Key words include consider, “Word of the Lord,” Lord of Hosts, house, and glory.
Einstein unable to tie his shoelaces? That’s a rumor that’s been floating around for a while. One explanation was that he pretended to not know how to tie his shoes because he found it a waste of his time and he didn’t want it to occupy his mind. While you won’t find any written notes by Einstein claiming that he dressed himself, there’s plenty of photos of him with tied shoes. While the stereotype is largely unfounded, someone extremely intelligent — as Einstein was — is almost expected to have a very narrow focus for that intelligence. Maybe some expect him (and brilliant people in general) to lack common sense in the pedestrian sphere. The fact is we can safely assume that he was incredibly smart but didn’t know everything on account of his humanity.
Solomon was the wisest fool in the Bible. It’s nearly unimaginable that someone imbued with a Divine dose of brilliance would make seemingly senseless blunders, especially the sexual sins mimicking those committed by his father, David. Notice the fact recorded in First Kings:
“God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…” (1 Kings 4.29ff).
Contrast that with chapter 11 which says,
“Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the people of Israel, ‘You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.’ Solomon clung to these in love” (I Kings 11.1ff).
His wisdom wasn’t merely a kind of sage advice. It was clearly an intellect that was on another level. It was greater than, at the very least, anybody on earth in his day. Notice the extent the author of 1 Kings goes to in order to make this very point:
“He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom” (1 Kings 4.33-34).
Even with all of that wisdom he failed to digest and apply the most important information he knew to be true. He knew what was true, but failed to act accordingly. As unbelievable as that is, the author of this article and every reader has done the same thing. Intentionally doing what we know to be wrong is the ugly part of our humanity. Thankfully, God, in all of His wisdom, gives us the ability to succeed and overcome it (2 Peter 1.3).
In his excellent lesson on the Sermon on the Mount, Mike Vestal pointed out that the word “righteousness” appears five times in a sermon he nicknamed “Righteousness 101.” Jesus preaches this sermon in an environment where the religious leaders preached and practiced a very shallow righteousness. Jesus teaches a true, deeper righteousness. The word Jesus uses refers to character and conduct, being just as one should be, upright and virtuous (Zhodiates, WSNTDICT). Jesus challenges us to do what is right in God’s eyes.
These five occurrences of “righteousness” can help us know whether or not we are on that course.
Do I have an appetite for what is right (Mat. 5:6)? Just as there are foods and drinks that each of us put in our list of favorites, our hearts and minds yearn for some things over others. Am I developing an increasing taste for God’s will? Do I not only do what is right, but long to do so?
Am I willing to sacrifice for what is right (Mat. 5:10)? How valuable and meaningful is my faith? What if it is tested and opposed? Will I stand by it? Or will I surrender and sacrifice it for acceptance and temporary calm? Will I choose man’s approval for a little while only to face God’s ultimate disapproval, or will I accept man’s disapproval for a little while to have God’s ultimate approval?
Do I do from the heart what is right (Mat. 5:20)? Righteousness requires more than an outward refraining from wrongdoing. It governs what’s going on in our hearts. Down inside, I have got to stamp out feelings, desires, passions, and attitudes that prevent and oppose good character and true virtue. Not only that, but failing to win that battle in my heart more often than not will show up in my conduct.
What is my motive for doing what is right (Mat. 6:1)? Jesus challenges me not just to do the things I should do, but do them for the right reasons and in the right way. One of the fundamental, flawed reasons to do right is to be seen by others and to have their praise and admiration. I can steal my own blessing by a showy spirituality.
Is there anything I put before doing what is right (Mat. 6:33)? Is uprightness my number one priority? In context, the challenge is making the Messiah rather than money the master. But, in principle, Jesus’ Lordship is being challenged by many rivals. Am I seeking what He wants and what He wants for me above all else?
Repeatedly, God encourages us to do what is right. He says if we do what is right, we will avoid so much of what plagues the lost world (Ex. 15:26). In so doing, it will be well with us (Dt. 6:18). In so doing, He will be with us (1 Ki. 11:38). In so doing, we find God’s favor (1 Pet. 2:20). Jesus says do right and it will bless you (Mat. 5:6). Do right and you will receive the reward of the kingdom of heaven (Mat. 5:10). Do right and you shall enter the kingdom of heaven (Mat. 5:20). Do right and you will be rewarded by your Father in heaven (Mat. 6:1). Do right and God will supply all your needs (Mat. 6:33).
As Zephaniah wraps up his brief prophecy, he makes a contrast. What a difference the wrath of God is, compared to the grace of God. We get to choose which side of God we face!
Judgment And Restoration (3:1-20)
Neal Pollard
After having moved from Judah to surrounding nations to speak of divine judgment, Zephaniah returns to a message of judgment against the geographical and spiritual heart of his focus–Jerusalem. Yet, as is always the case in the Bible, even in the grimmest condemnation there is a message of hope. This tells us what God desires, though the majority reject His undeserved overtures.
Judah and Jerusalem had lost their distinctiveness and become like the nations. Every class of people that should have led the way spiritually actually stood out for their wickedness. The princes were lions rather than shepherds. The judges were wolves rather than instruments of justice. The prophets were treacherous instead of truth-tellers. The priests profaned the sanctuary rather than leading in true worship according to the law. Instead of learning from God’s judgment on the Gentiles, they had gotten more “corrupt” in their deeds (6-7). They rebelled against God, drawing His judgment against them. Prophets like Habakkuk and Jeremiah would elaborate in more detail about this. What is God’s last word of judgment against His chosen (8)? The day of Judah’s blessings would be preceded by the assembling of nations where God’s indignation and anger would be poured out. Like a wildfire cleanses an area so that regrowth can occur, judgment would precede restoration.
Zephaniah ends the book with a dramatic shift from the day of judgment looming on the horizon to “that day” (11,16) “at that time” (19-20). What kind of day would it be? A day of restoration! After judgment, they would be united (9), humble (11), and bold (13). There would be a restoration of pure speech (9-13). God would purify their lips so they would call on the Lord and serve Him. They would speak truths and not lies (13). Some have suggested that we have pictured a reversal of Babel here. At Babel (Gen. 11), God scattered nations which spoke a common language who were trying to undermine God’s will. God promises to restore a speech united in purity with men who submit to His authority.
Their voices would not only be raised in pure speech, but they would use their voices to shout for joy from the heart (14-17). They would have plenty of reasons to rejoice, just looking at verse 17. There’s fellowship (“The Lord your God is in your midst”), salvation (“A warrior who saves”), and then this beautiful ending: “He will take delight in you with gladness.
With his love, he will calm all your fears. He will rejoice over you with joyful songs” (NLT). What a difference it is when God wants to celebrate you rather than punish you!
What happens after exile (18-20)? After captivity, God would gather them (18), deal with their oppressors (19), save even the neediest among them (19), turn shame into praise and renown (19-20), and restore their fortunes (20). While the bulk of this brief book is about God’s wrath, the end of the book is a powerful statement about God’s grace.
Why do we succumb to fear? Intellectually, we know that God is with us. Yet, we still struggle. What can help? Carl discusses that, looking at a young man who struggled with it.
Carl Pollard
Fear has been a constant struggle since the dawn of humanity. A tragic example of this is the Bengal Rice Famine in October 1942, where four million people died—not due to a lack of food, but because a government acted out of fear of a potential Japanese invasion. In trying to protect their resources, officials moved food supplies to Calcutta, leaving millions hungry. Ironically, Japan never invaded, and countless innocent lives were lost because of fear-driven decisions.
Fear is a major enemy of faith. It has led many Christians away from serving God as He desires. Throughout the Bible, we see fear manifest in various ways: the Israelites grumbled during their escape from Egypt, the army of Israel froze before Goliath, and Peter denied Jesus out of fear. Personally, fear has been a significant hurdle in my work as a minister and child of God, often causing doubt and disrupting my faith.
I want to be what Jesus wants me to be, but fear frequently holds me back. It undermines my trust and shakes my foundation. Maybe you can relate. It’s comforting to know that many great men and women of faith throughout history also struggled with fear.
For a moment, we’ll explore one of those faithful servants who allowed fear to hinder his faith. What does Jesus want from us? He desires faithful servants, but fear often keeps us from being those servants. Our text reveals how we can rise above fear and serve God wholeheartedly.
In 2 Timothy, Paul shares insights about Timothy, his spiritual son. Paul had invested his life in Timothy, preparing him for ministry in Ephesus. As Paul wrote this letter from prison, he was aware it would be his last communication. Despite facing death, his focus remained on the defense and spread of the gospel. He wanted Timothy to share that same passion, but Timothy struggled with fear and timidity.
Have you ever felt inadequate in your Christian role? Maybe you believe others are more qualified to share the message of Christ. Or perhaps your zeal for serving God has dimmed. If you’ve faced these struggles, pay attention to Paul’s message.
Reassure One Another
Paul’s approach to Timothy is deeply personal. He loved Timothy like a son and spoke frankly to help him grow. Before urging Timothy to rekindle his passion and let go of fear, Paul begins with encouragement. Everyone needs reassurance; we all need someone to support us. For Timothy, that person was Paul.
Paul expresses gratitude: “I am thankful for you” (2 Timothy 1:3). He appreciated Timothy’s ministry and friendship. Fear can be countered through gratitude. When was the last time you thanked God for your fellow believers? A simple acknowledgment can strengthen our connections.
Next, Paul says, “I am praying for you” (2 Timothy 1:3). Knowing that others are praying for us can ease our doubts and fears. Paul also emphasizes connection: “I want to spend time with you” (2 Timothy 1:4). Regardless of personality type, we all need fellowship to nurture our faith and counteract fear.
Paul acknowledges Timothy’s struggles: “I know what you are going through” (2 Timothy 1:4). Sharing in each other’s struggles builds a resilient community of faith. Lastly, Paul affirms Timothy’s worth: “You are a blessing to me” (2 Timothy 1:4). Recognizing ourselves as blessings in each other’s lives helps us fight against fear.
By reassuring one another, we can combat fear and strengthen our faith. Let’s strive to encourage our brothers and sisters, reminding them of their value and contributions. Together, we can serve God with renewed courage.
[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]
It’s important to understand that the holy apostles were very clear about what they believed every person ― even people who don’t have an ability or interest in seeking divine knowledge ― needed to know about Christ. On some things they left their rationale open to investigation by intellectually gifted people (especially those whose gifts were given to them by the spirit). On other subjects they gave very little detail about their origin or composition and simply said, “This is how it was.” They were obviously appealing to future readers, especially the ones with a thirst for knowledge. They gave us something to exercise our intellectual talents on, and this is particularly true for people who are willing to learn and worthy of receiving knowledge.
Here are the different subjects they were explicitly clear about:
There is one God who created and arranged everything. He created everything from nothing. He has been God since the first created thing came into existence. He is the God of good men like Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets. This is the same God who sent our master Jesus Christ in this last age. He used the prophets to tell everyone that this was his plan long before it happened. Jesus came to call Israel back first. When they didn’t accept him, he called non-Jewish people. This same good and kind God ― the father of our master Jesus Christ ― gave Moses’s Law and the prophets and the gospels. He is also the same God of the apostles and the Old and New Testaments.
Jesus Christ was born from the father before any other creature was made. He served the father by creating all things, “Everything was made through him, and nothing was made without him.” Then he became human and gave up his God-form (though he was still fully God and human at the same time). The only difference between his human body and ours is that his came from the holy spirit and a virgin. Jesus Christ was really born and actually suffered. He didn’t just appear to die ― he actually died the same way all humans do. He really did come back to life after he died, he talked to his followers, and then was taken up to the sky.
The apostles told us that the Holy Spirit has the same honor that the father and son have. But they weren’t clear about how we’re supposed to understand his origin ― was he created or eternal? Was he a son of God or not? We’ll have to carefully investigate this to the best of our ability by using the sacred writings. What is abundantly clear is this: the same spirit inspired both the prophets and the apostles. The prophets and apostles were not influenced by two different spirits from God, but by the same Spirit. This, at least, is clearly taught in all churches.
So much is said and taken for granted without benefit of further study. That’s true of history, but even more true of the Bible.
Neal Pollard
The very title might offend some people, but it is the truth. Of course, context helps. It was Edwin Booth, not John Wilkes. And it was Robert, not Abraham, Lincoln. Edwin and Robert were among customers buying passage on a sleeping car in Jersey City, New Jersey. Lincoln lost his balance and fell into an open space between the train and the station platform. By all accounts, he would have been crushed and likely killed if Edwin had not “vigorously seized” and “quickly pulled up and out” onto the platform (Letters of Note: Volume 1: An Eclectic Collection of Correspondence Deserving of a Wider Audience. Chronicle Books. 2014. p. 282).
Context can be very helpful. Without it, we can draw some erroneous and even fatal conclusions. This is especially true with the Bible, a book many may know a little about but neglect to study with depth and purpose. Doctrines and conclusions are based on statements taken out of context.
“Believe in the Lord Jesus, and you will be saved…” (Acts 16:31).
“The Lord hardened Pharaoh’s heart…” (Ex. 9:12; 10:20; 14:8; etc.).
“Jacob I loved, but Esau I hated…” (Mal. 1:2; Rom. 9:13).
“Whoever calls on the name of the Lord will be saved…” (Joel 2:32; Acts 2:21; Rom. 10:13).
“Where two or three are gathered together in My name, I am there in their midst” (Mat. 18:20).
Sometimes, the content of a verse is explained and understood better just by reading the verses before and after it. That is the case is Acts 16:31 and Matthew 18:20. In Acts, the jailor is taught about Jesus and faith includes repentance and baptism (Acts 16:32-34). In Matthew, the subject is not worship but church discipline (18:15ff).
Sometimes, a statement needs to be understood in light of the broader context. That would be the case regarding Pharaoh and Esau. The Lord hardened Pharaoh’s heart through the plagues, causing the Egyptian king to rebel against God’s will and choose pride over penitence. In the case of Esau, as Paul explains, the idea is of God’s sovereign choice. God was not unjust. He had a purpose for choosing Jacob over Esau (Rom. 9:11).
Sometimes, a statement causes us to look deeper into all the Bible says about the subject. Consider the idea of calling on the name of the Lord to be saved. Rather than salvation by confession, the Bible teaches what is involved in calling on the name of the Lord. Ananias taught Saul that this is done when one is baptized, washing away sins (Acts 22:16).
When we are studying the Bible, we must always do so contextually. Whether that is the immediate context (the verses around a statement) or the broader context (everything the Bible says about it or further light shed on it elsewhere), it makes the difference in the conclusions we draw. God expects us to “handle accurately the word of truth” (2 Tim. 2:15)! May we be the best Bible students we can be.
Pride is one of the hardest character flaws to root out. What is the principle of surrender even all about? What does Jesus teach us about this through His journey from heaven to earth? Paul tells us in Philippians 2, as Carl shares his excellent observations about it.
Carl Pollard
A Practical Message From Philippians 2
At its core, Philippians 2 delivers a straightforward message: “Have this attitude, which was in Christ.” If we want to live out the commands in verses 1-4, we need to adopt the mindset and attitude of Jesus. Verses 5-11 guide us on how to do this by illustrating the example of servanthood that Jesus set, which aligns perfectly with our new identity in Him.
We can’t genuinely allow Christ to work through us without embracing a servant’s heart. It’s through servanthood that we realize the purpose for which God saved us. While we can’t live the exact life Jesus did—His ministry was one of a kind, and His divine power is beyond our reach—we can strive to embody His mindset. We may not have His unique abilities, but we can certainly adopt His perspective towards others.
So, what was Jesus’ attitude? He was a servant in every way, and we are called to imitate Him. But what does being a servant really mean?
Surrendering My Rights for Others
In verse 6, it says, “Who, though He was in the form of God, did not count equality with God a thing to be grasped.” We live in a world that often champions individual rights and personal gain. The idea of giving up our rights for the sake of others feels foreign to us. Yet, Jesus exemplified ultimate selflessness and humility. Despite being fully divine, He chose not to cling to His rights as the Son of God but instead humbled Himself for our benefit.
This attitude is rare, but we’re called to embody it. Jesus shows us the principle of surrender. He had every right to demand respect and worship, yet He chose to serve. We might feel entitled to recognition for our good deeds, but if anyone deserved praise, it was Jesus. Still, we find Him washing feet and enduring suffering for our sake.
We should be ready to endure unfairness and let go of our rights for others. Whether it’s giving up the best camping chair for a friend or saving the prime cut of brisket for someone else, we need to embrace the mindset Christ modeled for us.
Becoming Less So Others Can Become More
Verse 7 states, “But emptied Himself, by taking the form of a servant, being born in the likeness of men.” Let’s pause and consider the depth of Christ’s humility. He made Himself “nothing.” This doesn’t mean He lost His identity or value; rather, He chose to become a servant, shifting from the King of Kings to the Servant of Servants.
This level of humility is unmatched. Nothing we do can compare to what Jesus did by becoming human. Think of the show “Undercover Boss,” where executives go undercover to see their companies from a different perspective. In a much more profound way, Jesus did this by taking on human form and prioritizing the needs of others above His own.
Serving others involves letting go of our need for recognition. We often dislike feeling overlooked, which prompts us to seek validation. But when we choose to become less so others can become more, we align ourselves with God’s purpose.
Emptying Myself No Matter the Cost
Verse 8 tells us, “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” The depth of Christ’s humility and obedience is evident in what He was willing to endure for humanity. He didn’t just take on human form; He emptied Himself completely, even to the point of dying on a cross.
What does it mean to empty ourselves? It means letting go of personal ambitions and desires, making room for the will of the Father. While we might not face a literal cross, Jesus still calls us to take up our cross daily. The cross reveals God’s true nature: He is love. He came to give Himself for us, to die for us, because that’s what it took to redeem us from our sins.
There’s nothing He’ll ever ask of us that costs as much as what He sacrificed. We can never give as much as He did, but we must be willing to respond to His call, no matter the cost. Many of us set limits on how we serve, convincing ourselves that God wouldn’t ask us to step outside our comfort zones. This selective obedience isn’t real obedience.
Genuine discipleship is about following Christ without reservations—whatever the cost, whenever the call. With Jesus, it’s all or nothing.
Let’s be honest: being a servant doesn’t sound all that enjoyable, does it? It requires sacrifice, determination, and selflessness—traits that don’t come easily to us. But here’s the good news in verses 9-11: “Therefore God has highly exalted Him and bestowed on Him the name that is above every name… that at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
Because Jesus was obedient, humbled Himself, and was willing to pay the price, He was exalted. The Father has given Him the name above all names, reminding us that God rewards our humble, obedient service.
Proverbs 22:4 tells us, “The result of humility is the fear of the LORD along with wealth, honor, and life.” In Matthew 23:11, we learn, “The greatest among you will be your servant.” And James 4:10 encourages us to “Humble yourselves before the Lord, and He will exalt you.”
If you become the servant Jesus wants you to be, you will experience blessings not only in this life but also in eternity.
Early Christian writers (before AD 325) left us a huge body of writings. These are not scripture and they don’t claim to be (that I’ve seen yet). However, they do give valuable insight into the culture, language, and beliefs that the early church had. There’s just one tiny problem: they’re very difficult to read. Lightfoot published his translations in the 19th century. Roberts et al. published theirs in the same century. We stand on the shoulders of giants and would be in a tough spot had they not put in the work translating these volumes of ancient text! Unfortunately, though, average reading comprehension isn’t quite what it used to be. Archaic British English tends to quickly fatigue the mind and divert mental resources away from digesting the meaning of the text. As long as that barrier exists the words of some of the earliest Christians reach very few people.
So what’s the utility of reading the early church writers if their writings aren’t scripture? Peter admitted that some of Paul’s writings are “very difficult to understand” (II Pt 3.15-16), and Paul wrote in the common language of the day. Add a couple thousand years, a dead language, and translator interference and those difficult texts become even more complicated. Early Christians apparently asked many of the same questions we have about the meaning of difficult passages, what things are doctrine vs what has flexibility, the nature of God and how we should worship him, and many, many other things. Early church writers offer some of the best historical material in existence (outside of scripture) on the life, times, and beliefs of pre-denominational Christians.
For the next several months (if God allows) I will be re-working some of the Ante-Nicene writings. This will not be a translation! I’m not qualified to do so and would probably mess it up if I tried. I’m reading an existing translation and doing my best to modernize the language while preserving meaning. Origen started my fascination with these writings so we’ll read some of his works first. My goal is to eventually modernize all known Ante-Nicene writings, and maybe tackle the Pseudepigrapha next (if I’m still alive).
Without further rambling, here is the first part of the Preface in Origen’s On first principles1 (ca. AD 220):
Everyone who believes and is confident that grace and truth come from Jesus Christ, and who know Christ to be the truth (he even said, “I am the truth”), gain the kind of knowledge that pushes people to a good and happy life from his teaching and words. We aren’t just talking about the words he spoke when he became human and lived here in a physical body. Christ was the word of God before he was human. He was in Moses and the prophets. Without God’s word they couldn’t have prophesied about Christ! We could spend forever showing proof after proof that Moses and the prophets were filled with Christ’s spirit. That would take a long time, though, and we’d like to keep this as brief as we reasonably can. It should be enough to quote what Paul said in Hebrews2, “Moses grew up and became a man. He refused to be called the son of Pharaoh’s daughter. He chose not to enjoy the pleasures of sin that last such a short time. Instead, he chose to suffer with God’s people. He did this because he had faith. He thought it was better to suffer for the Messiah than to have all the treasures of Egypt.” Paul also said, “You want proof that Christ is speaking through me,” to show that Jesus spoke through his apostles after he went up to the sky.
A lot of people who say they believe in Jesus have wide-ranging differences in opinion. These differences are over both insignificant and significant things, some of which are extremely important. These differences are over things like God, the master Jesus Christ, and the Spirit. They also disagree about other created entities like the “powers” and what are called “virtues”. Because of this we need to be very clear about each one of these things before we investigate anything else. When we came to believe that Christ was the son of God, we stopped our search for truth. Greeks and non-Greeks have all made public their incorrect opinions about what is true. But we were convinced that we could only find truth in its source: Jesus himself. Many people think they have the same opinions that Jesus had, even though they think differently from the people who came before them. The church’s teachings came straight from the apostles and are preserved to this day. We can only accept teachings that don’t differ in any way from established church and apostolic tradition.
1 Roberts D.D., A. & Donaldson LL.D., J. (1885). Ante-Nicene Fathers IV: Fathers of the third century: Tertullian, part fourth; Minucius Felix; Commodian; Origen, parts first and second. American Edition: The Christian Literature Company (Buffalo).
2 Coxe’s footnote: “Here and frequently elsewhere (some 200 times in all), Origen ascribes the authorship of [Hebrews] to Paul. Eusebius (Ecclesiastical History, vi. 25) quotes Origen as saying, ‘My opinion is this: the thoughts are [Paul’s]; but the diction and phraseology belong to some one who has recorded what the apostle said… If, then, any church considers this Epistle as coming from Paul, let it be commended for this; for neither did those ancient men deliver it as such without cause. But who it was that committed the Epistle to writing is known only to God.’”
New Testament writers quote frequently from the Old Testament. Especially Paul was even fond of quoting secular poets. It is interesting to see Jesus, The Word, quoting His Word.
Dale Pollard
I don’t remember creating a collection of “good quotes” but that was the header of a file on my computer I didn’t recognize. I opened it up to find exactly three quotes; all of which were made by my dad. I wasn’t surprised that they lived up to the rather boring but factual file name.
Dad on the discipline he received growing up:
“Mom used nothing bigger than a flip flop, dad used a rod of correction that was floppy.”
On the key ingredient to sacrifice:
“When we love God more than anything else, what will we not give Him?”
On the first reference of love in the Bible (Gen. 22.2):
“The first time love is mentioned in the Bible it’s not a love of country, it’s not the love of a spouse, but it’s of a father’s love— towards his son.”
Perfect Quotes
Jesus quotes from the Book of Psalms more than any other part of the Old Testament. It’s interesting to think that Jesus wasn’t really quoting, He was just repeating Himself. A quote is defined as (and I quote), “..a group of words from a text or speech with an indication that one is not the original author or speaker.”
Everything Jesus says is worth quoting but anything Jesus says twice deserves our special attention.
How can we respond to a world that encourages us to lift ourselves up and put others down? To bristle when corrected or to justify and rationalize our actions rather than to listen and consider? As often is the case, we need to visit with Jesus.
Neal Pollard
Meek Like Jesus
Neal Pollard
We live in an age where we are not conditioned to take correction humbly. Instead, we can quickly become full of defensiveness and self-justification. We may even become indignant at the approach of someone, especially if we find ourselves in some way superior to them. It is also an age where humbling and lowering ourselves for the good and benefit of another is not particularly attractive, especially if it is not wallpapered on a social media platform. We may be quick to let others know our value and importance, but to praise and uphold someone else is undesirable. This can often lead us to be impatient with the perceived shortcomings of people that annoy us and put us out. How many do not know or have forgotten these words, that “pride and arrogance and the evil way and the perverted mouth” God hates (Prov. 8:13).
In contrast, consider a statement Jesus makes about Himself and a similar statement Paul makes about Jesus. First, think about Jesus’ words in Matthew 11:29: “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.” Look especially at the words “gentle” and “humble.” Gentle, quoting the NASB, is “meek” in the KJV. It is an adjective here, and Paul uses the noun form in 2 Corinthians 10:1. “It is a condition of mind and heart which demonstrates gentleness, not in weakness, but in power. It is a balance born in strength of character” (Zodhiates, WSNTDICT, np). This is one of the beatitudes Jesus calls on us to have (Mat. 5:5; 1 Pet. 3:4). He exhibits it Himself as He enters Jerusalem the last week of His life (Mat. 21:5). Both times it is used of disciples, it is either rewarded or highly esteemed by God. The noun form (gentleness/meekness) gives us a fuller understanding. It is a “gentleness of attitude and behavior, in contrast with harshness in one’s dealings with others” (Louw-Nida, 748).
The second word there in Matthew 11:28 is “humble,” which when used literally spoke of a person who was short in stature. It was the word for the lowly and the poor, one with no social standing. It speaks of insignificance. But, Jesus combines this word with gentle to say that this is how He saw Himself. Paul uses the same word in 2 Corinthians 10:1, when he says he is “meek” when face to face with those Christians. He was unpretentious in behavior (TDNT).
The last word, the one Paul uses in 2 Corinthians 10:1 along with Jesus’ word meek (gentle), is “gentleness.” The word suggests “the harmonious disposition of character and frame of mind…” that “becomes, in relation with neighbors, an accommodating attitude, a happy harmony” (Spicq and Ernest, TLNT, np). Consider this explanation of the word. Trench ties this word to God’s grace, retreating from strictness against sinful men, making allowances for our imperfect righteousness, and His refusal to exact extreme penalties when He has every right (cf. Synonyms, 155). It is gracious forbearance, granting clemency or pardon. Paul urged Corinth “by the meekness and gentleness of Christ.”
Let’s put all this together. What Jesus possessed and demonstrated, what we are called to imitate, is a gentleness in attitude and action when dealing with others. This comes from not thinking too highly of ourselves and our talents, intelligence, and influence (Rom. 12:3,16). Out of this we cut people slack and give them the benefit of the doubt. If the perfect Son of God was characterized this way, I need to walk in His footsteps. This will help me when someone corrects me or if I need to correct someone else (2 Tim. 2:24). I look honestly at myself, knowing that I have strengths but I also have weaknesses–just like those I deal with each day. Gentle, humble, meek, and forbearing. That was Jesus. That should be me, too.
How does Micah conclude his poignant, powerful words about a nation set on defying their Savior? What about describing Him in a hopeful way meant to melt our hearts and compel us to serve and love Him?
Them, Me, And God (7:1-20)
Neal Pollard
The last chapter ends the third and final cycle of the book, a cycle of judgment and salvation. Micah speaks of the viciousness and depravity of his people, contrasts their heart with his own, then finishes with a majestic view of the magnanimous, merciful God. The charges against chiefly Judah are fleshed out in chapter six, but the effects of their sins are laid out in the first six verses of the chapter.
The nation’s faithlessness (1-6). Such plagues the prophet. He cries, “Woe is me” (1) at the state of affairs he sees. Because of the people’s wickedness, the godly and upright have suffered great persecution (2). Then, Micah uses another of his vivid descriptions of sin as he has throughout the book. Their depravity is so pronounced that they lie awake at night dreaming up ways to do wrong (2:1), they hate good and love evil (3:2), and they are ambidextrous, doing evil with both hands well (3). They take bribes (3), and the best of them are faithlessness and untrustworthy in even their most intimate, trusted relationships (5-6). Micah sums them up well, saying the best of them is like a briar and thorn hedge (4).
Micah’s faith (7-17). Micah contrasts himself with these lawless ones. He waits for his God and Savior (7). He believes in God’s help (8). He confesses, rather than denies, his own sin (9). He hopes for a better day, a day of restoration (10-13). He prays to Him to shepherd the people and deliver them as He had in the past (14-17). The prayer exalts God’s power and goodness, and it further expresses Micah’s faith and hope in Him!
God’s faithfulness (18-20). Micah prefaces his closing remarks, in which he speaks of God’s goodness, by reminding his readers of His dreadful, fearful power (17). Micah asks the best question anyone could ever ask about the Lord, saying, “Who is a God like You?” (18). If only we could persuade the world and believe ourselves the implication of this question. There is no God like Jehovah! He forgives (18). He forgets (18-19). He gives (20). He loves (18,20). He so longs to pardon iniquity and pass over rebellion (18) that He wants to step on our sins and throw them into the deepest parts of the ocean (19). As treacherous as His people had been, He stands ready to forgive the penitent sinner.
We may find ourselves surrounded by wickedness, hardhearted people who are determined to be slaves of sin. But, we can choose to see God as He is and put our full confidence in Him. After all, there is no God like Him. Even in the face of our willful, repeated unrighteousness, He stands ready to forgive us if we truly repent. What a humbling realization! He will judge everyone in righteousness (Acts 17:31), but He longs to say to as many as possible, “Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Mat. 25:34).
No matter what we say, how we respond to what Jesus teaches determines our faithfulness to Him. Why is this so hard sometimes?
Carl Pollard
Throughout scripture, Christians are called not only to hear the word of God but to obey it. James 1:22-25 emphasizes this imperative: “But be doers of the word and not hearers only, deceiving yourselves. Because if anyone is a hearer of the word and not a doer, he is like a man looking at his own face in the mirror; for he looks at himself, goes away, and right away forgets what kind of man he was. But the one who looks intently into the perfect law of freedom and perseveres in it and is not a forgetful hearer but a doer who acts – this person will be blessed in what he does.”
In Matthew 7:24-27, Jesus reinforces this message, stating that not everyone who calls Him “Lord” will enter the kingdom of heaven, but only those who do the will of the Father. This highlights a critical truth: many Christians possess extensive knowledge yet fail to practice it.
Experiential knowledge, the kind that transforms and deepens our relationship with God, comes from faithful obedience. It is during trials—losing a loved one, facing financial difficulties, or battling inner turmoil—that we truly come to know the Father. By holding fast to God in these moments, we can experience His presence and faithfulness.
The problem of hypocrisy in the church is often misdiagnosed as a lack of knowledge. However, we have access to the Bible and factual teaching. The real struggle lies in acting upon what we know. We understand that we are called to love one another as God loves us, to pray, to act as a family, to practice self-control, and to forgive others. Yet, the question remains: why do we fall short?
The answer is clear: it isn’t a matter of knowledge but of action. Jesus presents two responses to His message: to hear and obey or to hear and disobey—there is no middle ground.
What may be difficult to hear is that Jesus isn’t concerned with our Christian labels on social media, or even our daily Bible reading plan. While these are well and good, many people claim these without authentic faith. What Jesus desires is fruit—tangible evidence of His teachings reflected in our lives.
In Matthew 7:24-27, Jesus likens those who hear and obey to a wise man who builds his house on rock. When storms come, this house stands firm. Conversely, those who hear but do not obey will find their lives dismantled by life’s adversities. The foundation of our lives must be built on the truth found in God’s word, and the building blocks of that foundation are obedience.
The authenticity of our discipleship is revealed in our responses to Jesus’ teachings. If we do not love our neighbors as ourselves, forgive as we have been forgiven, or harbor anger and resentment, we must face a sobering reality: despite our claims, we are not true disciples of Christ. His disciples practice what He preached.
Jesus invites us to examine our lives: Are we listening to His words and responding with faithful obedience? The call to action is clear, and it is through our obedience that we demonstrate our genuine commitment to Him.
A lot of answers are given to the question, “What does the Lord require of you?” Micah engages his audience in this thought-provoking, all-important thought.
What Does The Lord Require Of You? (6:1-16)
Neal Pollard
This chapter begins with the call to do the most important thing in human existence: “Hear now what the Lord is saying…” (1). It was a failure to do so that threatened impending judgment against the northern kingdom (Israel) and future judgment against the southern kingdom (Judah). They listened to themselves, their fawning, accommodating prophets, and the influential voices of surrounding nations, but they would not hear God! Yet, for the third and final time in his book, Micah shares this cycle of judgment and salvation.
The indictment (1-5). Micah stresses that the Lord has a case and dispute against His people (2). The all-knowing, all-seeing Jehovah has witnessed the thoughts, words, and deeds of Israel, compiling an untainted file of their actions. Against that, He demonstrates His own character and works. He asks, “What have I done to you, and how have I wearied you?” (3). In other words, had He done anything that merited such unfaithfulness? No! Instead, He delivered them from Egyptian bondage by Moses and his siblings (4) and thwarted the evil intentions of Balak through Balaam to bless His people instead of cursing them (5). How did they repay His graciousness? The end of the chapter reveals, in a word, their rebellion!
The inquiry (6-7). On behalf of the nation, Micah asks in first person what God wants. Rhetorically, he wants to know if God desires sacrifices, copious amounts of animals and oil, or even a firstborn son. Human logic might think that excessive, costly gifts might buy God’s love and favor. Does it? Giving one’s stuff is much easier than a more wholehearted, wholesale change. David, brokenhearted over his egregious sin, asserts, “For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering” (Psa. 51:16). He’s not saying that God does not want what He commands, but instead does not want it in place of genuine change. David next confesses, “The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise” (17). That is exactly what Micah will say!
The important (8-9). If it is not money or even children, what is it God wants? Micah says that God has clearly revealed it. God wants the whole person. He wants the heart. He wants just, loving, and humble followers and spiritual companions. He wants to see this demonstrated with Him and with others. As God calls to His people, seeking such character, it is wise to fear and obey (9).
The iniquity (10-16). But as God calls to and appeals to the city, He finds none of these things. Instead, He witnesses wickedness (10), dishonest business practices (11), violence (12), lying and deceit (12), sin (13), vileness (filth)(14), the futility of evildoing (15), and conduct comparable to wicked Omri and Ahab (16). These Israelite kings were so depraved that they were the catalysts for Assyrian Captivity and the destruction of the northern kingdom. Ironically, their wicked pursuits did not even reward them in this life, but instead led to desolation and unfulfilled living (14-15). Truly, as Solomon observed, “Good understanding produces favor, but the way of the treacherous is hard” (Prov. 13:15). Or, “He who sows iniquity will reap vanity, and the rod of his fury will perish” (Prov. 22:8; cf. Job 4:8).
The Lord wants genuine change in us, from the inside out! Modified behavior from a melted heart gets His attention in a good way. Learning that lesson blesses us and leads us to believe and obey God’s will and do what He requires (Luke 8:15)!
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